his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth proâ—oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod â— and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke
vvas vvholy spiritual For then Christs death vvas not a corporal external visible and truely named sacrifice neither could Christ or Melchisedec be any otherwise a Priest then euery faithful man is vvhich to hold as the Caluinists folowing their owne doctrine must needes do is directly against the Scriptures and no lesse against Christes one oblation of his body vpon the Crosse then it is against the daily sacrifice of his body vpon the altar Therfore he hath a certaine host in external and proper maner to make perpetual oblation thereby in the Church for visible and external act of sacrificing in heauen he doth not exercise 4. If vpon the earth It is by his death and resurrection to life againe that his body is become apt and fitte in such diuine sort to be sacrificed perpetually For if he had liued in mortal sort still that vvay of mystical representation of breaking his body and separating the bloud from the same could not haue been agreable and so the Church and Christian people should haue lacked a priesthod and sacrifice Christ him self should not haue been a Priest of a peculiar order but either must haue offered in the things that Aarons Priests did or els haue been no Priest at all For to haue offered onely spiritually as all faithful men do that could not be ynough for his vocation and our redemption and state of the new Testament How his flesh vvas made fit to be offered and eaten in the B. Sacrament by his death see Isychius li. 1 in leuit cap. 2. 5. Heauenly things As the Church or state of the new Testament is commonly called Regnum coelorum Dei in the Scriptures so these heauenly things be probably taken by learned men for the mysteries of the new Testament And it seemeth that the paterne giuen to Moyses to frame his tabernacle by vvas the Church rather then the heauens them selues al S. Paules discourse tending to shew the difference betwixt the new Testament and the old and not to make comparison betwene the state of heauen and the old law Though incidently because the condition of the new Testament more neerely resembleth the same then the old state doth he sometime may speake somewhat therof also 10. Into their minde This also and the rest folowing is fulfilled in the Church and is the proper effect of the new Testament vvhich is the grace and spirit of loue graffed in the hartes of the faithful by the holy Ghost vvorking in the Sacraments and sacrifice of the new law to that effecte 10. Their God This mutual couenant made betwixt God and the faithful is that vvhich vvas dedicated and established first in the chalice of his bloud called therfore the nevv Testament in his bloud and vvhich vvas straight after ratified by the death of the â—â—stator vpon the Crosse 11. Shal not teach So it vvas in the primitiue Church in such specially as vvere the first founders of our new state in Christ And that vvhich vvas verified in the Apostles and other principal men the Apostle speaketh generally as though it vvere so in the vvhole as S. Peter applieth the like out of Ioël and our Sauiour so speaketh vvhen he saith that such as beleeue in him shal vvorke miracles of diuers sortes Christian men then must not abuse this place to make chalenge of new inspirations and so great knowledge that they neede no Scriptures or teaching in this life as some Heretikes doe vvith much like reason and shew of Scriptures as the Protestants haue to refuse external sacrifice And it is no lesse phantastical madnesse to deny external sacrifice sacraments or Priesthod then it is to abolish teaching and preaching CHAP. IX In the old Testament that secular Sanctuarie had tvvo partes the one signifying that time vvith the ceremonies therof for the emundation of the flesh the other signifying heauen vvhich then vvas shut vntil our High priest Christ entered into it and that vvith his ovvne bloud shed for the emundation of our consciences Wherevpon he concludeth the excellencie of his tabernacle and host aboue the old 25 Noting also the differences that he entered but once so effectual vvas that one blouddy offering of himself for euer vvheras the Leuitical High priest entered euery yere once verse 1 THE former also in deede had iustificatioÌ„s of seruice and a secular sanctuarie ✠verse 2 For the tabernacle vvas made the first vvherin vvere the candlestickes and the table and the proposition of Ioaues vvhich is called Holy ✠verse 3 But after the second vele the tabernacle vvhich is called Sancta Sanctorum ✠verse 4 hauing a golden censar and the arke of the testameÌ„t couered about on euery part vvith gold in the vvhich vvas ″ a golden potte hauing Manna and the rod of Aaron that had blossomed * the tables of the testament ✠verse 5 and ouer it vvere * the ″ Cherubins of glorie ouers had ovving the propitiatorie of vvhich things it is not needeful to speake novv particularly ✠verse 6 But these things being so ordered in the first tabernacle in deede the priests alvvaies entered accoÌ„plishing offices of the sacrifices ✠verse 7 But in the second * once a yere the high priest only not vvithout bloud vvhich he offereth for his ovvne and the peoples ignorance ✠verse 8 the holy Ghost signifying this that the vvay of the holies was not yet manifested the former tabernacle as yet standing ✠verse 9 vvhich is a parable of the time present according to vvhich are offered giftes and hostes vvhich can not concerning the conscience make perfect him that serueth ✠verse 10 onely in meates and in drinkes and diuerse baptismes and iustices of the flesh laid on them ″ vntil the time of correction ✠verse 11 But Christ assisting an high Priest of the good things to come by a more ample and more perfect tabernacle not made vvith hand that is not of this creation ✠verse 12 neither by the bloud of goates or of calues but by his ovvne bloud entered in once into the Holies ″ eternal redemption being found ⊢ ✠verse 13 For * if the bloud of goates and of oxen the ashes of an heifer being sprinkled sanctifieth the polluted to the cleansing of the flesh ✠verse 14 hovv much more hath ' the bloud of Christ vvho by the holy Ghost offered himself vnspotted vnto God cleansed ' our conscience from dead vvorkes to serue the liuing God ✠verse 15 And therfore he is the mediatour of the nevv Testament that death being a meane vnto the redemption ″ of these preuarications vvhich vvere vnder the former testament they that are called may receiue the promise of eternal inheritance ⊢ ✠verse 16 For * vvhere there is a testament the death of the testatour must of necessitie come betvvene ✠verse 17 For a testament is confirmed in
the dead othervvise it is yet of no value vvhiles he that tested liueth ✠verse 18 Vvherevpon neither vvas the first certes dedicated vvithout bloud ✠verse 19 For al the commaundement of the Lavv being read of Moyses to al the people he taking the bloud of calues and goates vvith vvater and scarlet vvool and hyssope sprinkled the very booke also it self and al the people ✠verse 20 saying * ″ This is the bloud of the Testament vvhich God hath commaunded vnto you ✠verse 21 The tabernacle also al the vessel of the ministerie he in like maner sprinkled with bloud ✠verse 22 And al things almost according to the lavv are cleansed with bloud and vvithout sheading of bloud there is not remission ✠verse 23 It is necessarie therfore that ″ the examplers of the coelestials be cleansed vvith these but the celestials them selues vvith better hostes then these ✠verse 24 For IESVS is not entred into Holies made vvith hand examplers of the true but into heauen it self that he may appeare novv to the countenance of God for vs. ✠verse 25 Nor that he should ″ offer him self often as the high priest entereth into the Holies euery yere in the bloud of others ✠verse 26 othervvise he ought to haue suffered often from the beginning of the vvorld but novv once in the cōsummation of the vvorldes to the destructiō of sinne he hath appeared by his ovvne host ✠verse 27 And as it is appointed to men to die once and after this the iudgement ✠verse 28 so also Christ vvas offered once to exhaust the sinnes of many the second time he shal appeare vvithout sinne to them that expect him vnto saluation ANNOTATIONS CHAP. IX 4. A golden potte The Protestants count it superstitious to keepe vvith honour and reuerence the holy memories or monuments of Gods benefites and miracles or the tokens of Christes Passion as his Crosse garments or other things appertaining to him or his Saincts and thinke it impossible that such things should dure so long vvhen they may here see the reuerent and long reseruation of Manna vvhich of it self vvas most apt to putrifie and of Aarons rodde onely for that it sodenly florished by miracle the tables of the Testament c. See a notable place in S. Cyril li. 6 cont Iulian. vvhere he defendeth against Iulian the Apostataes blasphemie he keeping and honouring of that Crosse or vvood vvhich Christ died on See also S. Paulinus ep 11. and vvhat reuerence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs and to their relikes We reuerence and vvorship saith he euery vvhere Martyrs sepulchres and putting the holy ashes to our eies if vve may vve touch it vvith our mouth also and do some thinke that the monument vvherein our Lord vvas buried it to be neglected But our Protestant can not skill of this they had rather folovv Vigilantius Iulianus the Apostata and such Maisters then the holy Doctors and euident practise of the Church is al ages 5. Cherubins You see it is a fond thing to conclude vpon the first or second commaundement that there should be no sacred images in the Church vvhen euen among these people that vvere most prone to idolatrie and grosse in imagination of spiritual things such as Angels are and to vvhom the precept vvas specially giuen the same God that forbade them grauen idols did commaund these images of Angels to be made and set in the soueraine holiest place of al the Tabernacle or Temple By vvhich it is plaine that much more the images of Christ and his B. mother and Saincts that may be more truely pourtered then mere spiritual substances can be are not contrarie to Gods cōmaundement nor against his honour or repugnant to any other Scripture at all vvhich condemne onely the Idols or pourtraitures of the Heathen made for adoration of false Gods 10. Vntil the time of correction Al those grosse and carnal sacrifices ceremonies and obseruations instituted to cleanse and purifie the flesh from legal irregularities and impurities onely and not reaching to the purging of the soules consciences of men being commaunded not for euer but till Christes comming ceased then and better more forcible and more spiritual Sacraments vvere instituted in their place For vve may not imagine Christ to haue taken avvay the old and put none in their places or to alter the sacraments onely into other sacraments external and not also to translate the sacrifices to some other more excellent for it is called tempus correctionis non abolitionis sacrificij aut legis the time of correction not of abolishing sacrifice or lavv Neither haue they more reason to affirme Christes one oblation vpon the Crosse to haue rather taken avvay al kind of sacrifice then al manner of Sacraments The time and state of the nevv Testament is not made lavvlesse hostlesse or vvithout sacrifice but it is the time of correction or reformation and abettering al the foresaid things 12. Eternal redemption No one of the sacrifices nor al the sacrifices of the old lavv could make that one general price ransom and redemption of all mankind and of al sinnes sauing this one highest Priest Christ and the one sacrifice of his bloud once offered vpon the Crosse Vvhich sacrifice of redemption can not be often done because Christ could not die but once though the figures also thereof in the lavv of nature and of Moyses vvere truely called sacrifices as specially this high and maruelous commemoration of the same in the holy Sacrament of the altar according to the rite of the nevv Testament is most truely and sigularly as S. Augustine calleth it a sacrifice But neither this sort nor the other of the old lavv being often repeated and done by many Priests al vvhich vvere and are sinners them selues could be the general redeeming and consummating sacrifice nor any one of those Priests nor al the Priests together either of the lavv of Nature or of Aarons or Melchisedecks order except Christ alone coulde be the general redeemers of the vvorld And this is the Apostles meaning in al this comparison and opposition of Christes death to the old sacrifices and of Christ to their Priests and not that Christes death or sacrifice of the Crosse should take avvay al sacrifices or proue that those Aaronical offices vvere no true sacrifices at al nor those Priests verily Priests They vvere true Priests true sacrifices though none of those sacrifices vvere the high capital and general sacrifice of our price and redemption nor none of them or of those Priests could vvithout respect to this one sacrifice of Christes death vvorke any thing to Gods honour or remission of sinnes as the Ievves did falsely imagine not referring them at al to this general redemption and remission by Christ but thinking them to be absolute sacrifices in them selues
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
during al eternitie 31. That is in Babylon The Protestants shevv them selues here as in al places vvhere any controuersie is or that maketh against them to be most vnhonest and partial handlers of Gods vvord The auÌ„cient fathers namely S. Hierom in Catalogo de scriptoribus Ecclesiasticis verbo Marcus Eusebius li. 2 c. 14 hist Oecumenius vpon this place and many moe agree that Rome is meant by the vvord Babylon here also as in the 16 and 17 of the Apocalypse saying plainely that S. Peter vvrote this Epistle at Rome vvhich is called Babylon for the resemblance it had to Babylon that great citie in Chaldaea vvhere the Ievves vvere captiues for magnificence Monarchie resort and confusion of al peoples and tongues and for that it vvas before Christ and long after the seate of al Ethnike superstition idolatrie the slaughter house of the Apostles other Christian men the Heathen Emperours theÌ„ keeping their cheefe resideÌ„ce there See S. Leo Ser. 1. in Nati Petri Pauli This being most plaine and coÌ„sonant to that vvhich folovveth of S. Marke vvhom al the Ecclesiastical histories agree to haue been Peters scholer at Rome and that he there vvrote his Gospel yet our Aduersaries fearing hereby the sequele of Peters or the Popes supremacie at Rome deny that euer he vvas there or that this Epistle vvas vvritten there or that Babylon doth here signifie Rome but they say that Peter vvrote this Epistle at Babylon in haldaea though they neuer reade either in Scriptures or other holy or profane historie that this Apostle vvas euer in that tovvne but see their shameles partiality here Babylon say they is not taken for Rome because it vvould folovv that Peter vvas at Rome c. but in the Apocalypse vvhere al euil is spoken of Babylon there they vvill haue it signifie nothing els but Rome and the Romane Church also not as the fathers interprete it the temporal state of the Heathen Empire there So do they folovv in euery vvord no other thing but the aduantage of their ovvne heresie See the Annotation vpon the last of the Romans v. 16. and vpon the 17 of the Apocalypse v. 5. And as for their vvrangling vpon the supputation of the time of his going thither and the number of yeres that he vvas there the diuersitie that seemeth to be in the Ecclesiastical vvriters concerning the same read B. Fisher and other that substantially ansvver al such cauils And if such contentious reasoning might take place vve should hardly beleeue the principal things recorded either in Ecclesiastical histories or in the Scriptures them selues Concerning the time of Christs fleing into Aegypt of the comming of the Sages to adore him yea of the yeres of his age time of his death al auÌ„cient vvriters do not agree and concerning the day of his last supper and institution of the holy Sacrament there is diuersitie of opinions Shal vve therfore inferre that he neuer died and that the other things neuer vvere Can the Heretikes accord al the histories that seeme euen in holy Scripture to haue contradiction Can they tel vs certainely vvhen Dauid first came to Saul and the like doubt they vvhether the vvorld vvas euer created because the count of the yeres is diuers Do they not beleeue that Paradise euer vvas because no man knovveth vvhere it is and such other like things infinite to rehearse Vvhich vvhen they vvere done vvere plaine and knovven things in the vvorld and novv for vs to call them to an account after so many yeres ages and vvorldes is but sophistication and plaine infidelitie And this sect of the Protestants standing onely vpon destruction and negatiues dealing vvith our religion euen as Iulian Porphyrie and Lucian did it is an easie thing for them to bestovv their time in picking of quarels THE SECOND EPISTLE OF PETER THE APOSTLE CHAP. I. Hovv much God hath done for them making them Christians 5 and that they againe must doe their part not hauing onely faith but al other vertues also and good vvorkes that so they may haue the mâ—re assurance to enter into the kingdom of heauen 13 And that he is so careful to admonish them knovving that his death is as hand knovving also most certainely the â—â—â—ming of Christ by the vvitnes of the Father him self as also by the Prophets Concerning vvhom he vvarneth them that they folovv not priuate spirites but the holy Ghost speaking nevv in the Church verse 1 SIMON PETER seruant and Apostle of IESVS Christ to them that haue obtained equal faith vvith vs in the iustice of our God and Sauiour IESVS Christ ✠verse 2 Grace to you and peace be accomplished in the knovvledge of God and Christ IESVS our Lord ✠verse 3 as al things of his diuine povver vvhich pertaine to life and godlines are giuen vs by the knovvledge of him vvhich hath called vs by his ovvne propre glorie and vertue by vvhom he hath giuen vs most great and pretious promises that by these you may be made partakers of the diuine nature fleeing the corruption of that concupiscence vvhich is in the vvorld ✠verse 5 And you employing al care minister ye in your faith vertue and in vertue knovvledge ✠verse 6 and in knovvledge abstinence and in abstinence patience and in patience pietie ✠verse 7 and in pietie loue of the fraternitie and in the loue of the fraternitie charitie ✠verse 8 For if these things be present vvith you abound they shal make you not vacant nor vvithout fruite in the knovvledge of our Lord IESVS Christ ✠verse 9 For he that hath not these things ready is blinde and groping vvith his haÌ„d hauing forgotten the purging of his old sinnes ✠verse 10 Vvherfore brethren labour the more that â— by good vvorkes you may make sure your vocation and election for doing these things you shal not sinne at any time ✠verse 11 For so there shal be ministred to you aboundantly an entrance into the euerlasting kingdom of our Lord and Sauiour IESVS Christ ✠verse 12 For the vvhich cause I wil begin to admonish you alvvaies of these things and you in deede knovving being confirmed in the present truth ✠verse 13 But I thinke it meete as long as I am in this tabernacle to stirre you vp by admonition ✠verse 14 being certaine that the laying avvay of my tabernacle is at hand according as our Lord IESVS Christ also signified to me ✠verse 15 And I vvil doe my diligence you to haue often â— after my decease also that you may keepe a memorie of these things ✠verse 16 For not hauing folovved vnlearned fables haue vve made the povver and â—presence ' of our Lord IESVS Christ knovven to you but made beholders of his greatenesse ✠verse 17 For * he receiuing from God his father honour and glorie this maner of voice comming dovvne to him from the magnifical glorie This is
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily
vnavvares mangle the GOSPEL it self in the principal partes thereof yea rather vve shal abridge the very preaching of the Gospel and bring it to a bare name THE SVMME OF THE NEW TESTAMENT THAT which was the summe of the Old Testament to wit Christ and his Church as S. Augustine saith catechizing the ignorant the very same is the summe of the New Testament also For as the same S. Augustine saith againe In the Old Testament there is the occultation of the New and in the New Testament there is the manifestation of the Old And in another place In the Old doth the New lye hidden and in the New doth the Old lye open And thervpon our Sauiour said I am not come to breake the Law or the Prophets but to fulfill them For assuredly I say vnto you til heauen and earth passe one iote or one title shall not passe of the Law till all be fulfilled In vvhich vvordes he shevveth plainely that the nevv Testament is nothing els but the fulfilling of the old Therfore to come to the partes The Gospels doe tell of Christ himselfe of vvhom the Old Testamēt did foretell and that euen from his coming into the vvorld vnto his going out therof againe The Actes of the Apostles doe tell of his Church beginning at Hierusalem the headcitie of the Ievves and of the propagation therof to the Gentiles and their headcitie Rome And the Apocalypse doth prophecie of it euen to the consummation therof which shal be in the end of the world The Epistles of the Apostles do treat partly of such questions as at that time were moued partly of good life and good order The Summe of the 4 Gospels THe Gospels doe tell historically the life of our Lord Iesus shevving plainely that he is Christ or the king of the Ievves vvhom vntil then al the time of the Old Testament they had expected and vvithal that they of their ovvne mere malice and blindnes the iniquitie beginning of the Seniors but at the length the multitude also consenting vvould not receaue him but euer sought his death vvhich for the Redemption of the vvorld he at length permitted them to compasse they deseruing thereby most iustely to be refused of him and so his Kingdom or Church to be taken avvay from them and giuen to the Gentils For the gathering of vvhich Church after him he chooseth Tvvelue and appointeth one of them to be the cheefe of al vvith instructions both to them and him accordingly The storie hereof is vvritten by foure vvho in Ezechiel and in the Apocalypse are likened to foure liuing creatures euery one according as his booke beginneth S. Matthevv to a Man because he beginneth vvith the pedegree of Christ as he is man S. Marke to a Lion because he beginneth vvith the preaching of S. Iohn Baptist as it vvere the roaring of a lion in the vvildernes S. Luke to a Calfe because he beginneth vvith a priest of the Old Testament to vvit Zacharie the father of S. Iohn Baptist vvhich Priesthood vvas to sacrifice calues to God S. Iohn to an Egle because he beginneth vvith the Diuinitie of Christ flying so high as more is not possible The first three do report at large vvhat Christ did in Galilee after the imprisonment of S. Iohn Bapist Vvherefore S. Iohn the Euangelist vvriting after them all doth omit his doinges in Galilee saue onely one vvhich they had not vvritten of the vvonderful bread vvhich he told the Capharnaites he could and vvould giue Io. 6. and reporteth first vvhat he did vvhiles Iohn Baptist as yet vvas preaching and baptizing then after Iohns imprisoning vvhat he did in Iurie euery yere about Easter But of his Passion all foure do vvrite at large Vvhere it is to be noted that from his baptizing vvhich is thought to haue been vpon Tvvelfthday vvhat time he was beginning to be about 30 yere old Luk. 3. vnto his passion are numbred three monethes and three yeres in vvhich there vvere also 4 Easters The argument of S. Matthewes Gospel S. Matthevves Gospel may be vvell diuided into fiue partes The first parte as touching the Infancie of our Lord Iesus Chap. 1 and 2. The second of the preparation that vvas made to his manifestation chap. 3. and a piece of the 4. The third of his manifesting of him selfe by preaching and miracles and that in Galilee the other piece of the 4. chap. vnto the 19. The fourth of his comming into Iurie tovvard his Passion chap. 19. and 20. The fifth of the Holy vveeke of his Passion in Hierusalem chap. 21 vnto the end of the booke Of S. Matthew vve haue Mat. 9. Mar. 2. Lu. 5 How being before a Publican he vvas called of our Lord and made a Disciple Then Luk. 6. Mar. 3. Mat. 10 Hovv out of the vvhole number of the Disciples he vvas chosen to be one of the tvvelue Apostle And out of them againe he vvas chosen and none but he and S Iohn to be one of the foure Euangelistes Among vvhich foure also he vvas the first that vvrote about 8 or 10 yeres after Christes Ascension THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO MATTHEW CHAP. I. The pedegree of Iesus to shew that he is Christ promised to ⸬ Abraham and Dauid 18. That he was conceiued and borne of a Virgin as Esay prophecied of him verse 1 THE booke of the generation of IESVS Christ the sonne of Dauid the sonne of Abraham ✠verse 2 Abraham begat Isaac And Isaac begat Iacob And Iacob begat Iudas and his brethren ✠verse 3 And Iudas begat Phares and Zaram of ″ Thamer And Phares begat Esron And Esron begat Aram. ✠verse 4 And Aram begat Aminadab And Aminadab begat Naasson And Naasson begat Salmon ✠verse 5 And Salmon begat Booz of Raab And Booz begat Obed of Ruth And Obed begat lesse ✠verse 6 And lesse begat Dauid the King And Dauid the King begat Salomon of her that was the vvife of Vrias ✠verse 7 And Salomon begat Roboam And Roboam begat Abia. And Abia begat Asa ✠verse 8 And Asa begat Iosaphat And Iosaphat begat Ioram And Ioram begat Ozias ✠verse 9 And Ozias begat Ioatham And Ioatham begat Achaz And Achaz begat Ezechias ✠verse 10 And Ezechias begat Manasses And Manasses begat Amon. And Amon begat Iosias ✠verse 11 And Iosias begat Iechonias his brethren in the Transmigration of Babylon ✠verse 12 And after the Transmigration of Babylon Iechonias begat Salathiel And Salathiel begat Zorobabel ✠verse 13 And Zorobabel begat Abiud And Abiud begat Eliacim And Eliacim begat Azor. ✠verse 14 And Azor begat Sadoc And Sadoc begat Achim And Achim begat Eliud ✠verse 15 And Eliud begat Eleazar And Eleazar begat Mathan And Mathan begat Iacob ✠verse 16 And Iacob begat ″ Ioseph the ″ husband of MARIE of vvhom vvas borne IESVS vvho is called
he that shal denie me before men I also vvil denie him before my father vvhich is in heauen ✠verse 34 Do not ye thinke * that I came to send peace into the earth I came ″ not to send peace but the svvord ✠verse 35 For I came to separate * man agaynst his father and the daughter agaynst her mother and the daughter in lavv agaynst her mother in lavv ✠verse 36 And a mans enemies they of his ovvne houshold ✠verse 37 He that loueth father or mother ″ more then me is not vvorthy of me and he that loueth sonne or daughter aboue me is not vvorthy of me ✠verse 38 And he that taketh not his crosse and folovveth me is not vvorthy of me ✠verse 39 He that hath found his life shal lose it and he that hath lost his life for me shal finde it ✠verse 40 * He that receiueth you receiueth me and he that receiueth me receiueth him that sent me ✠verse 41 He that receiueth a Prophet ″ in the name of a Prophet shal receiue the revvard of a Prophet and he that receiueth a iust man in the name of a iust man shal receiue the revvard of a iust man ✠verse 42 And * vvhosoeuer shal giue drinke to one of these litle ones a cuppe of cold vvater only in the name of a disciple amen I say to you he shal not lose his revvard ⊢ ANNOTATIONS CHAP. X. 1. Power Miracles were so necessarie to the confirmation of their doctrine beginning then to be preached that not only Christ him self did miracles but also he gaue to his Apostles power to doe them 2. First Simon Peter the first not in calling but in preeminence for as S. Ambrose saith in 2 Cor. 12. Andrew first folowed our Sauiour before Peter and yet the Primacie Andrew receaued not but Peter Which preeminence of S. Peter aboue the other Apostles is so playnly signified in this word First by the iudgement euen of Heretikes that Beza notwithstanding he confesseth the consent of al copies both Latin and Greeke yet is not ashamed to say that he suspecteth that this word was thrust into the text by some fauourer of Peters Primacie Wherby we haue also that they care no more for the Greeke then for the Latin when it maketh agaynst them but at their pleasure say that al is corrupted 9. Do not possesse Preachers may not carefully seeke after the superfluities of this life or any thing which may be an impediment to their function And as for necessaries they deserue their temporal liuing at their hands for whom they labour spiritually 12. Peace to this house As Christ him self vsed these wordes or this blessing often Peace be to you so here he biddeth his Apostles say the like to the house where they come And so hath it been alwaies a most godly vse of Bishops to geue their blessing where they come Which blessing must needes be of great grace and profite when none but worthy persons as here we read might take good thereof and when it is neuer lost but returneth to the geuer when the other partie is not worthy of it Among other spiritual benefites it taketh away venial sinnes Amb. in 9. Luc. 14. Shake of the dust To contemne the true preachers or not to receaue the truth preached is a very damnable sinne 15. More tolerable Hereby it is euident that there be degrees and differences of damnation in Hel fyre according to mens deserts Aug. li. â— de Bapt. c. 19. 18. Kings In the beginning Kings and Emperours persecuted the Churche that by the very death and bloud of Martyrs it should grow more miraculously afterward when the Emperours and kings were them selues become Christians they vsed their power for the Churche agaynst Infidels and Heretikes Aug. ep 48. 19. It shal be giuen This is verified euen at this present also when many good Catholikes that haue no great learning by their answers confound the Aduersaries 25. How much more No maruel therefore if Heretikes call Christes Vicar Antichrist when their forefathers the faithles Iewes called Christ him self Beelzebub 32. Confesse me See how Christ esteemeth the open confessing of him that is of his truth in the Catholike Churche for as wheÌ„ Saul persecuted the Churche he sayd * him self was persecuted so to confesse him and his Churche is al one CoÌ„trariewise see how he abhorreth them that deny him before men Which is not only to deny any one litle article of the Catholike fayth coÌ„mended to vs by the Churche but also to allow or consent to heresie by any meanes as by subscribing coming to their seruice and sermons furthering them any way agaynst Catholikes and such like 34. Not peace but sword Christ came to breake the peace of worldlings and sinners as when the sonne beleueth in him and the father doth not the wife is a Catholike and the husband is not For to agree together in infidelitie heresie or any other sinne is a naughty peace This being the true meaning of Christes wordes marke that the Heretike interprete this to mainteine their rebellions and troubles which their new gospel breedeth Beza in no. Test an 1565. 37. More then No earthly thing nor duty to Parents wife children countrie or to a mans owne body and life can be any iust excuse why a man should doe or feyne him self to doe or beleeue any thing agaynst Christ or the vnitie and faith of his Churche 41. In the name Reward for hospitality and specially for receiuing an holy person as Prophet Apostle Bishop or Priest persecuted for Christes sake For by receiuing of him in that respect as he is such an one he shal be partaker of his merites and he rewarded as for such an one Whereas on the contrarie side he that receiueth an Heretike into his house and a false preacher doth communicate with his wicked workes Ep. 2. Io. CHAP. XI Iohn the Baptist in prison also doing his diligence sendeth some of his disciples to Christ that as they heard so they might also see his miracles vvith their eyes 7 Aftervvard Christ declareth hovv vvorthy of credite Iohns testimonie vvas 16 and inueigheth agaynst the levves vvho vvith neither of their maners of life could be vvonne 20 no nor vvith Christes infinite miracles 25 praysing Gods vvisedom in this behalfe 27 and calling to him self al such as feele theâ—e ovvne burdens verse 1 AND it came to passe vvhen IESVS had done coÌ„maunding his tvvelue Disciples he passed from thence to teach preach in their cities ✠verse 2 * And vvhen Iohn had heard in prison the vvorkes of Christ sending tvvo of his disciples he said to him ✠verse 3 ″ Art thou he that art to come or looke vve for an other ✠verse 4 And IESVS making ansvver said to them Goe and report to Iohn vvhat you haue heard and seen ✠verse 5 * The blinde see the
but by Christes warrant and authoritie and by such as he hath placed to rule his Church of whom he saith He that heareth you heareth me he that despiseth you despiseth me They are made by the Holy Ghost ioyning with our Pastors in the regiment of the faithful they are made by our Mother the Church which whosoeuer obieth not we are warned to take him as an Heathen But on the other side al lawes doctrines seruice and iniunctions of Heretikes how soeuer pretended to be consonant to the Scriptures be commaundements of men because both the things by them prescribed are impious and the Authors haue neither sending nor commission from God 11. Not that which entereth The Catholikes doe not abstaine from certaine meates for that they esteeme any meate vncleane either by creation or by Iudaical obseruation but they abstaine for chastisment of their concupiscences Aug. li. de mor. Ec. Cath. c. 33. 18. Defile a man It is sinne only which properly defileth man and meates of them selfe or of their owne nature doe not defile but so farre as by accident they make a man to sinne as the disobedience of Gods commaundement or of our Superiours who forbid some meates for certaine times and causes is a sinne As the apple which our first parents did eate of though of it self it did not defile them yet being eaten against the precept it did defile So neither flesh nor fish of it self doth defile but the breach of the Churches precept defileth CHAP. XVI The obstinate Pharisees and Sadducees as though his foresaid miracles were not sufficient to proue him to be Christ require to see some one from heauen 5 Wherevpon forsaking them he warneth his disciples to beware of the leauen of their doctrine 〈◊〉 and Peter the time now approching for him to goe into lewrie to his Passion for confessing him to be Christ he maketh the Rocke of his Churche geuing fulnes of Ecclesiastical power accordingly 21 And after he so rebuketh him fordissuading his Crosse and Passion that he also affirmeth the like suffering in euery one to be necessarie to sâ—luation verse 1 AND there came to him the Pharisees and Sadducees tempting and they demaunded him to shevv them a signe from heauen ✠verse 2 But he ansvvered said to them when it is euening you say It vvil be faire-vvether for the elemeÌ„t is redde ✠verse 3 And in the morning This day there vvil be a teÌ„pest for the element doth glovve and lovvre The face therfore of the element you haue skil to discerne and the signes of times can you not ✠verse 4 The * naughtie and aduouterous generation seeketh for a signe and there shal not a signe be giuen it but the signe of Ionas the Prophet And he left them and vvent avvay ✠verse 5 And * vvhen his disciples vvere come ouer the vvater they forgot to take bread ✠verse 6 Who said to them Looke vvel and bevvare of the leauen of the Pharisees Sadduces ✠verse 7 But they thought vvithin them selues saying Because vve tooke not bread ✠verse 8 And IESVS knovving it said why do you thinke vvithin your selues O ye of litle faith for that you haue not bread ✠verse 9 Do you not yet vnderstand neither do you remember * the fiue loaues among fiue thousand men and how many baskets you tooke vp ✠verse 10 neither the * seuen loaues among foure thousand men and hovv many maundes you tooke vp ✠verse 11 Why do you not vnderstand that I said not of bread to you Bevvare of the leauen of the Pharisees Sadducees ✠verse 12 Then they vnderstoode that he said not they should bevvare of the leauen of bread but of the doctrine of the Pharisees and Sadducees ✠verse 13 And * IESVS came into the quarters of Caesarea Philippi and he asked his disciples saying ″ whom say men that the Sonne of man is ✠verse 14 But ″ they said Some Iohn the Baptist othersome Elias and others Hieremie or one of the Prophets ✠verse 15 IESVS saith to them But vvhom do you say that I am ✠verse 16 Simon Peter ansvvered said Thou art Christ the sonne of the liuing God ✠verse 17 And IESVS ansvvering said to him ″ Blessed art thou Simon bar-Iona because flesh bloud hath not reuealed it to thee but my father vvhich is in heauen ✠verse 18 And ″ I say to thee That ″ thou art * Peter and ″ vpon this ″ Rocke vvil I ″ build my Church and the ″ gates of hel shal not preuaile against it ✠verse 19 And I * vvil giue ″ to thee the ″ keies of the kingdom of heauen And ″ vvhatsoeuer thou shalt binde vpon earth it shal be bound also in the heauens and vvhatsoeuer thou shalt loose in earth it shall be loosed also in the heauens ⊢ ✠verse 20 Then he commaunded his disciples that they should tel no body that he vvas IESVS CHRIST ✠verse 21 From that time IESVS began to shevv his disciples that he must goe to Hierusalem suffer many things of the Ancients Scribes cheefe-Priestes and be killed and the third day rise againe ✠verse 22 And Peter taking him vnto him began to rebuke him saying Lord be it farre from thee this shal not be vnto thee ✠verse 23 Who turning said to Peter Goe after me Satan thou art a scandal vnto me because thou sauourest not the things that are of God but the things that are of men ✠verse 24 Then IESVS said to his disciples If any man wil come after me let him denie him self and take vp his crosse and follow me ✠verse 25 For he that will saue his life shal lose it and he that shal lose his life for me shal finde it ✠verse 26 For what doth it profite a man if he gaine the vvhole vvorld and sustaine the damage of his soule Or vvhat permutation shal a man giue for his soule ✠verse 27 For the Sonne of man shal come in the glorie of his father vvith his Angels and then vvil he render to euery man according to his ″ vvorkes ⊢ ✠verse 28 Amen I say to you * there be some of them that stand here that shal not taste death til they see the Sonne of man comming in his kingdom ANNOTATIONS CHAP. XVI 13. Whom say men Christ intending here to take order for the founding regiment and stabilitie of his Church after his deceaâ—e and to name the person to whom he meant to geue the general charge thereof would before by interrogatories draw out and namely out of that one whom he thought to make the cheefe the professioÌ„ of that high and principal Article That he was the sonne of the liuing God Which being the ground of the Churches faith was a necessarie qualitie and condition in him that was to be made Head
* And it came to passe the day folovving vvhen they came dovvne from the mountaine there mette him a great multitude ✠verse 38 And behold a man of the multitude cried out saying Maister I beseeche thee looke vpō my sonne because he is mine only one ✠verse 39 and loe the spirit taketh him and he sodenly crieth and he dasheth him and teareth him that he fometh and vvith much a doe departeth renting him ✠verse 40 And I desired thy disciples to cast him out and they could not ✠verse 41 And IESVS ansvvering said O faithles and peruerse generation hovv long shal I be vvith you and suffer you bring hither thy sonne ✠verse 42 And vvhen he came to him the deuil dashed and tore him And IESVS rebuked the vncleane spirit and healed the lad and rendred him to his father ✠verse 43 And al vvere astonied at the might of God and al merueiling at al things that he did he said to his disciples ✠verse 44 Lay you in your hartes these vvordes for it shal come to passe that the Sonne of man shal be deliuered into the hands of men ✠verse 45 But they did not knovv this vvord and it vvas couered before them that they perceiued it not And they vvere afraid to aske him of this vvord ✠verse 46 * And there entred a cogitation into them vvhich of them should be greater ✠verse 47 But IESVS seeing the cogitations of their hart tooke a childe and set him by him ✠verse 48 and said to them whosoeuer receiueth this childe in my name receiueth me and vvhosoeuer receiueth me receiueth him that sent me For he that is the lesser among you al he is the greater ✠verse 49 * And Iohn ansvvering said Maister vve savv a certaine man casting out deuils in thy name and vve prohibited him because he folovveth not vvith vs. ✠verse 50 And IESVS said to him Prohibit not for he that is not against you is for you ✠verse 51 And it came to passe vvhiles the daies of his assumption vvere accōplishing and he fixed his face to goe into Hierusalem ✠verse 52 And he sent messengers before his face and going they entred into a citie of the Samaritans to prepare for him ✠verse 53 And they receiued him not because his ″ face vvas to goe to Hierusalem ✠verse 54 And vvhen his disciples Iames and Iohn had seen it they said Lord vvilt thou vve say that fire come dovvne from heauen and consume them ' ✠verse 55 And turning ″ he rebuked them saying You knovv not of vvhat spirit you are ✠verse 56 The sonne of man came not to destroy soules but to saue And they vvent into an other tovvne ✠verse 57 And it came to passe as they vvalked in the vvay a certaine man said to him * I vvil folovv thee vvhithersoeuer thou goest ✠verse 58 IESVS said to him The foxes haue holes and the foules of the aire nestes but the sonne of man hath not vvhere to repose his head ✠verse 59 But he said to an other Folovv me And he said Lord permit me first to goe and to burie my father ✠verse 60 And IESVS said to him Let the dead burie their dead but goe thou set forth the kingdom of God ✠verse 61 And an other said I vvil folovv thee Lord but permit me first to take my leaue of them that are at home ✠verse 62 IESVS said to him ″ No man putting his hand to the plough and looking backe is apt for the kingdom of God ANNOTATIONS CHAP. IX 27. Til they see To the Apostles that had to preach the kingdom of God and to suffer so much miserie for the same in this vvorld he vvil shevv his glorie and giue them a tast of his owne ioyful state and of his Saincts in heauen calling thither Moyses and Elias that the Lavv and Prophets might be vvitnesses of the same See the annotation vpon S. Matthevv c. 17 2. 53. Face to goe to Hierusalem The Samaritans vvere Schismatikes from the Ievves and had a Schismatical temple in mount Garîzim of purpose to dravv men thither from Gods temple in Hierusalem vvhere only vvas the true and as it vvere the Catholike seruice and Sacrifice vnto God Therfore they did not gladly receiue our Sauiour because they perceiued he vvas going to Hierusalem 53. He rebuked them Not iustice nor al rigorous punishment of sinners is here forbidden not Elias fact reprehēded nor the Church or Christian Princes blamed for putting Heretikes to death but that none of these should be done for desire of our particular reuenge or vvithout discretion regard of their amendement and example to others Therfore S. Peter vsed his povver vpon Ananias and Sapphira vvhen he strooke them both dovvne to death for defrauding the Church 62. No man looking backe It is a dangerous temptation for a man that hath lost or left his goods for Christ to looke much backe at them and to remember vvith delight the pleasures and eases of this vvorld for it breedeth in him discontentment of the troubles and crosses that are incident to the state of such as fully folovv Christ In vvhich case a man should euer looke forvvard tovvards heauen and neuer backevvard to the vvorld CHAP. X. He sendeth yet 72 moe to preach to the Iewes with power also of miracles 13 crying w◠to the cities impenitent 17 At their returne he agniseth the great power he gaue them but yet teacheth them not to be proud thereof 21 and praiseth God for his grace 23 his Church also for her happy state 2◠To one of the Scribes he sheweth that the loue of God and of his neighbour wil bring him to life euerlasting 29 teaching him by the parable of the Samaritane to take euery one for his neighbour that needeth his charitie 38 To Martha he sheweth that Maries Contemplatius life is the better verse 1 AND after this our Lord designed also other seuentie tvvo and he sent them tvvo and tvvo before his face into euery citie and place vvhither him self vvould come ✠verse 2 And he said to them The haruest truely is much but the vvorkemen fevv Desire therfore the lord of the haruest that he send vvorkemen into his haruest ✠verse 3 Goe behold I send you as lambes among vvolues ✠verse 4 Carie not purse not skrip nor shoes and salute no body by the vvay ✠verse 5 Into vvhatsoeuer house you enter first say Peace to this house ✠verse 6 and if the sonne of peace be there your peace shal rest vpon him but if not it shal returne to you ✠verse 7 And in the same house tarie you eating and drinking such things as they haue * For the vvorkeman is vvorthie of his hire Remoue not from house to house ✠verse 8 And into vvhat citie soeuer you enter
vvhiles he ″ blessed them he departed from them and vvas caried into heauen ✠verse 52 And they adoring vvent backe into Hierusalem vvith great ioy ✠verse 53 and they vvere alvvaies in the temple praising and blessing God ANNOTATIONS CHAP. XXIIII 30. Tooke bread The Fathers in diuers places take this to be meant of the B. Sacrament Author operis imperf ho. 17. S. Augustine li. 39 de consensu Euang. c. 25 ser 140 de temp ep 59 ad Paulinum q. 1◠Paulinus him self in the next epistle before that among S. Augustines Venerable Bede also vpon this place Theophylacte vpon this place And that it should be meant of the holy Sacrament the forme of solemne taking the bread into his handes blessing it breaking it and reaching it to his disciples exceding proper to the consecration and common to none other vulgar benediction nor any where vsed but in Christs miraculous multiplying the loaues and the singular effecte in notifying Christ vnto them do proue And if it be the Sacrament as it is most probable then is it an euident example and vvarrant of ministration in one kinde 46. Penance to be preached He shevved vnto them out of the Scriptures not onely the things that were now accomplished in himself but also that were yet to come about his Church as where it should begin to vvit at Hierusalem and hovv farre it should goe to vvit to al nations that he might not suffer vs saith S. Augustine to erre neither in the bridegrome nor in the bride For this maketh manifestly against al Heretikes and Schismatikes that set vp nevv churches in particular countries dravving the people from the foresaid onely true Church vvhich from Hierusalem so grovveth ouer al nations til the end of the vvorld come 50. Blessed them Christ our high priest prefigured specially therein by Melchisedec often gaue his blessing to his somtimes by vvordes as Peace be to you somtimes by imposing his handes and now here by lifting vp his hands ouer his Disciples as it vvere for his farewel In vvhat forme the Scripture doth not expresse but very like it is that in forme of the crosse as Iacob the Patriarch blessed his nephewes for signification of Christs benediction for now the crosse began to be glorious among the faithful and the Apostles as it is most certaine by the fathers vvhich call it an ancient tradition vsed that signe for an external note of benediction Yea S. Augustine saith in Ps 30. Conc. 3 that Christ him self not without cause would haue his signe to be fixed in our foreheads as in the feate of shame fastnes that a Christian man should not be ashamed of the reproche of Christ and what forme can a Christian man vse rather to blesse him self or others then that which was dedicated in Christs death and is a conuenient memorial of the same Howsoeuer it be that the Bishops and Priests of Gods Church blesse with an external signe no man can reprehend being warranted by Christs owne example and action †THE ARGVMENT OF S. IOHNS GOSPEL S Iohns Gospel may be diuided into foure partes The first part is of the actes of Christ before his solemne manifestation of himselfe vvhile Iohn Baptist vvas yet baptizing Chap. 1. 2. 3. 4. The second of his Actes in Iurie hauing novv begonne his solemne manifestation in Galilee Mat. 4 12 the second Easter or Pasche of his preaching Chap. 5. For of the first pasche we had in the first part chap. 2 13 And the pasche of the Iewes was at hand And that feast vvhereof vve haue in this second part chap. 5 1 After this there was a festiual day of * the Iewes is thought of good Authors to be the feast of Pasche The third part is of his Actes in Galilee and in Iurīe about the third Pasche and after it cap. 6 to the 12. For so vve haue chap. 6 4 And Pasche the festiual day of * the Iewes was at hand The fourth part is of the fourth pasche vvhich vve haue in the end of the chap. 11 55 And the pasche of * the Iewes was at hand that is to say of the Holy vveeke of his Passion in Hierusalem chap. 12. vnto the end of the booke By vvhich diuision it is manifest that the intent of this Euangelist vvriting after the other three vvas to omit the Actes of Christ in Galilee because the other three had vvritten them at large and to reporte his Actes done in Iurie vvhich they had omitted And this he doth because Iurie vvith Hierusalem and the Temple beeing the principal parte of the Countrey there abode the principal of the Ievves both for authoritie and also for learning in the lavv or knovvledge of the Scriptures and therfore that vvas the place vvhere our Lord IESVS finding in the Head it selfe and in the leaders of the rest such vvilful obstinacie and desperate resistance as the Prophets had foretold did by this occasion much more plainely then in Galilee both say and proue at sundry times euen euery yere of his preaching himselfe to be the CHRIST that had bene so lōg promised vnto them expected of them the same CHRIST to be not onely a man as they imagined but also the natural consubstantial coëternal Sonne of God the Father vvho novv had sent him Therfore these vvere the vvordes and deedes that serued best the purpose of this Euangelist being to shevv the glorie excellencie of this person IESVS that thereby the Gētils might see hovv vvorthily Hierusalem the Ievves vvere reprobated vvho had refused yea crucified such an one and hovv vvel to their ovvne saluation themselues might doe to receiue him and to beleeue in him For this to haue bene his purpose him selfe declareth in the end saying These are written that you may beleeue that IESVS is CHRIST the Sonne of God and that beleeuing you may haue life in his name And herevpon it is that S. Hierome vvriteth thus in his life Iohn the Apostle whom IESVS loued very much the sonne of Zebedee the brother of Iames the Apostle whom Herod after our Lords Passion beheaded last of al wrote the Gospel at the request of the Bishops of Asia against Cerinthus and other Heretikes and specially against the assertion of the Ebionites then rising who say that Christ was not before MARIE Wherevpon also he was compelled to vtter his Diuine Natiuitie Of his three Epistles and of his Apocalypse shal be said in their ovvne places It folovveth in S. Hierome that In the Second persecution vnder Domitian fourtene yeres after the persecution of Nero he was exiled into the ile Patmos But after that Domitian was slaine and his actes for his passing crueltie repealed by the Senate vnder Nerua the Emperour he returned to Ephesus and there continuing vnto the time of Traiane the Emperour he founded and gouerned al the Churches of Asia and
that men must stand in feare and dread lest they be not vvorthy to be heard or to obteine mercie Vvhereby al men that bye or sel any spiritual functions dignities offices or liuings may specially be vvaâ—ned that the sinne is exceding great 24. Pray you for me As this Sorcâ—â—er had more knovvledge of the true religion then the Protestants haue vvho see not that the Apostles and Bishops can giue the Holy Ghost in this Sacrament or other vvhich he plainely perceiued and confessed so surely he vvas more religious then they that being so sharply checked by the Apostle yet blasphemed not as they do vvhen they be blamed by the Gouerners of the Church but desired the Apostles to pray for him 27. This is desert Intolerable boldnes of some Protestants here also as in other places against al copies both Greeke and Latin to surmise corruption or falshod of the text saying it can not be so Vvhich is to accuse the holy Euangelist and to blaspheme the Holy Ghost him self See Beza vvho is often very saucie vvith S. Luke 38. He baptized him When the Heretikes of this time finde mention made in Scripture of any Sacrament ministred by the Apostles or other in the Primitiue Church they imagine no more vvas done then there is expresly told nor scarsly beleeue so much As if imposition of hands in the Sacrament of Confirmation be onely expressed they thinke there vvas no chrisme nor other vvorke or vvord vsed So they thinke no more ceremonie vvas vsed in the baptizing of this noble man then here is mentioned Vvherevpon S. Augustine hath these memorable vvordes In that that he saith Philip baptized him he vvould haue it vnderstood that al things vvere done vvhich though in the Scriptures for breuitie sake they are not mentioned yet by order of tradition vve knovv vvere to be done CHAP. IX Saul not content to persecute so cruelly in Hierusalem 3 is in the vvay to Daâ—â—scus told by our Lord IESVS of his vaine attempt and miraculously conuerted to be an Apostle and after great penance restored to his sight by Ananias and baptized 20 And presently he dealeth mightily against the Ievves prouing IESVS to be Christ to their great admiration 23 But such is their obstinacie that they lay al Damascus to kil him 26 From thence he goeth to Hierusalem and there ioyneth vvith the Apostles and againe by the obstinate Ievves his death is sought 31 The Church being novv grovven ouer al Ievvrie Galilee and Samaria Peter visiteth al and in his visitation 33 healing a lameman 36 and raising a dead vvoman conuerteth very many verse 1 AND Saul as yet breathing forth threatenings and slaughter against the disciples of our Lord came to the high priest ✠verse 2 and asked letters of him vnto Damascus to the synagogs that if he had found any men and vvomen of this vvay he might bring them bound vnto Hierusalem ✠verse 3 And as he vvent on his iourney it chaunced that he drevv nigh to Damascus and * sodenly a light from heauen shined round about him ✠verse 4 And falling on the ground he heard a voice saying to him Saul Saul vvhy persecutest thou me ✠verse 5 Vvho said Vvho art thou Lord And he I am IESVS vvhom thou doest persecute it is hard for thee to kicke against the pricke ✠verse 6 And trembling and being astonied he said Lord vvhat vvilt thou haue me to doe ✠verse 7 And our Lord to him Arise and goe into the citie and it shal be told thee vvhat thou must doe But the men that vvent in companie vvith him stood amased hearing the voice but seeing no man ✠verse 8 And Saul rose vp from the ground and his eies being opened he savv nothing And they dravving him by the haÌ„des brought him into Damascus ✠verse 9 And he vvas three daies not seeing and he did neither eate nor drinke ✠verse 10 And there vvas a certaine disciple at Damascus named Ananias and our Lord said to him in a vision Ananias But he said Loe here I am Lord. ✠verse 11 And our Lord to him Arise goe into the streate that is called Straight and seeke in the house of Iudas one named Saul of Tarsus for behold he prayeth ✠verse 12 And he savv a man named Ananias comming in and imposing handes vpon him for to receiue his sight ✠verse 13 But Ananias ansvvered Lord I haue heard by many of this man hovv much euil he hath done to thy sainctes in Hierusalem ✠verse 14 and here he hath authoritie from the cheefe priests to binde al that inuocate thy name ✠verse 15 And our Lord said to him Goe for a vessel of election is this man 〈…〉 carie my name before the Gentiles and kinges 〈…〉 children of Israël ✠verse 16 For I vvil shevv him hovv grea◠〈…〉 must suffer for my name ✠verse 17 And Ananias vvent and entred into the house and imposing handes vpon him he said Brother Saul our Lord IESVS hath sent me he that appeared to thee in the vvay that thou camest that thou maiest see and be filled vvith the holy Ghost ✠verse 18 And forthvvith there fel from his eies as it vvere scales and he receiued sight and rising he vvas baptized ✠verse 19 And vvhen he had taken meate he vvas strengthened And he vvas vvith the disciples that vvere at Damascus for certaine daies ✠verse 20 And incontinent entring into the synagogs he preached IESVS that this is the sonne of God ✠verse 21 And al that heard vvere astonied and said Is not this he that expugned in Hierusalem those that inuocated this name and came hither to this purpose that he might bring them bound to the cheefe priests ✠verse 22 But Saul vvaxed mightie much more and confounded the Ievves that dvvelt at Damascus affirming that this is CHRIST ⊢ ✠verse 23 And vvhen many daies vvere passed the Ievves consulted that they might kil him ✠verse 24 But their conspiracie came to Sauls knovvledge And * they kept the gates also day and night that they might kil him ✠verse 25 But the disciples taking him in the night conueied him avvay by the vvall letting him dovvne in a basket ✠verse 26 And vvhen he vvas come into Hierusalem he assaied to ioyne him self to the disciples al feared him not beleeuing that he vvas a disciple ✠verse 27 But Barnabas tooke him brought him to the Apostles and told them hovv in the vvay he had seen our Lord and that he spake vnto him and hovv in Damascus he dealt confidently in the name of IESVS ✠verse 28 And he vvas vvith them going in and going out in Hierusalem and dealing confidently in the name of our Lord. ✠verse 29 He spake also to the Gentiles and disputed vvith the Greekes but they sought to kil him ✠verse 30 Vvhich vvhen the brethren had knovven they brought him dovvné
sent of God at the continual praiers of the Church made for her cheefe Pastor 19 being puffed vp vvith such pride that at Casarea he refuseth not to be honoured as God 23 is miraculously striken of Gods Angel 24 And so after the persecutors death the Churches preaching prospereth excedingly verse 1 AND at the same time Herod the king set his hādes to afflicte certaine of the Church ✠verse 2 And he killed Iames the brother of Iohn vvith the svvord ✠verse 3 And seing that it pleased the Ievves he added to apprehend Peter also And it vvas the daies of the Azymes ✠verse 4 Vvhom vvhen he had apprehended he cast into prison deliuering him to foure quaterniōs of souldiars to be kept meaning after the Pasche to bring him forth to the people ✠verse 5 And Peter in deede vvas kept in prison But ″ praier vvas made of the Church vvithout intermission vnto God for him ✠verse 6 And vvhen Herod vvould haue brought him forth the same night Peter vvas sleeping betvvene tvvo souldiars bound vvith ″ tvvo chaines and the keepers before the doore kept the prison ✠verse 7 And behold an Angel of our Lord stoode in presence and light shined in the house and striking Peters side he raised him saying Arise quickely And the chaines fel from his handes ✠verse 8 And the Angel said to him Gird thee and put on thy shoes And he did so And he said to him Put thy garment about thee folovv me ✠verse 9 And going forth he folovved him he knew not that it vvas true vvhich vvas done by the Angel but he thought that he savv a vision ✠verse 10 And passing through the first the second vvatch they came to the yron gate that leadeth to the citie vvhich of it self opened to them And going out they vvent forvvard one streate and incontinent the Angel departed from him ✠verse 11 And Peter returning to him self said Novv I knovv in very deede that our Lord hath sent his Angel and deliuered me out of Herods hand from al the expectation of the people of the Ievves ⊢ ✠verse 12 And considering he came to the house of Marie the mother of Iohn vvho vvas surnamed Marke vvhere many vvere gathered and praying ✠verse 13 And vvhen he knocked at the doore of the gate there came forth a vvenche to see named Rhodè ✠verse 14 And as she knew Peters voice for ioy she opened not the gate but running in she told that Peter stoode before the gate ✠verse 15 But they said to her Thou art mad But she affirmed that it vvas so But they said It is ″ his Angel ✠verse 16 And Peter cōtinued knocking And vvhē they had opened they savv him vvere astonied ✠verse 17 And beckening vvith his hand to them that they should hold their peace he told hovv our Lord had brought him out of prison and he said ″ Tel these things to Iames to the brethren And going forth he vvent into an other place ✠verse 18 And when day vvas come there vvas no litle a doe betvvene the souldiars vvhat vvas become of Peter ✠verse 19 And Herod vvhen he had sought him and had not found making inquisitiō of the keepers cōmaūded them to be led avvay going dovvne frō Ievvrie into Caesaréa there he abode ✠verse 20 And he vvas angrie vvith the Tyrians and the Sidonians But they vvith one accord came to him and persuading Blastus that vvas cheefe of the kings chamber they desired peace for that their countries vvere nourished by him ✠verse 21 And vpon a day appointed Herod being araied vvith kingly attire sate in the iudgement seate and made an oration to them ✠verse 22 And the people made acclamation The voices of a God not of a man ✠verse 23 And forthvvith an Angel of our Lord strooke him because he had not giuen the honour to God and being consumed of vvormes he gaue vp the ghost ✠verse 24 But the vvord of our Lord increased and multiplied ✠verse 25 And Barnabas and Saul returned from Hierusalem hauing accomplished their * ministerie taking vvith them Iohn that vvas surnamed Marke ANNOTATIONS CHAP. XII 5. Praier vvas made The Church praied incessantly for her cheefe Pastor and was heard of God and al Christian people are vvarned thereby to pray for their Bishopes and Pastors in prison 6. Tvvo chaines These chaines are famous for miracles and vvere brought from Hierusalem to Rome by Eudoxia the Emperesse vvife to Theodosius the yonger vvhere they vvere matched placed vvith an other chaine that the same Apostle vvas tied with by Nero a Church foūded therevpon named Petri ad vincula Vvhere they are religiously kept and reuerenced vntil this day and there is a Feast in the vvhole Church for the same the first of August vvhich vve call Lammas day 15. His Angel If proper Angels saith S. Chrysostom be deputed by our Lord to such as haue only charge of their ovvne life as one of the iust said * The Angel vvhich hath deliuered me from my youth vpvvard much more are supernal Spirits at hand to helpe them vnto vvhom the charge and burden of the vvorld is committed Chrys in laud. Pauli ho. 7 to 3. 17. Tel Iames. He vvilleth them to shevv this to S. Iames Bishop of Hierusalem and to the Christians that they might see the effect of their praiers for him giue God thankes for S. Iames no doubt published cōmon praier for S. Peter CHAP. XIII The preachers of the Church of Antioche preparing thēselues the Holy Ghost out of them al chooseth Saul and Barnabas 3 They being first consecrated Bishops 4 go◠their appointed circuite ouer al th◠land of Cypres the Proconsul vvhereof is also conuerted seing the miraculous excecation of a Ievv by Paul 13 Thence into Pamphilia 14 and Pisidia vvhere in Antioche Paul preacheth to the Ievves shevving that IESVS is Christ 38 and that in him is saluation and not in their Lavv of Moyses 40 vvarning them to bevvare of the reprobation foretold by the Prophets 44 But the next Sabboth they blasphening he in plaine termes forsaketh them and turneth to the Gentiles Whereat the Gentils be as glad on the contrarie side 50 Finally the Ievves raising persecution they forsake them pronouncing them to be obstinate contemners verse 1 AND there vvere in the Church vvhich vvas at Antioche Prophets and Doctors among vvhom vvas Barnabas Simon that vvas called Niger and Lucius of Cyréne and Manahen vvho vvas the foster-brother of Herod the Tetrarch and Saul ✠verse 2 And as they vvere ″ ministring to our Lord and fasting the holy Ghost said ″ Separate me Saul and Barnabas vnto the vvorke vvhereto I haue taken them ✠verse 3 Then they ″ fasting and praying and ″ imposing hands vpō them dimissed them ✠verse 4 And they being ″ sent of the holy
the resurrection ✠verse 19 And appreheÌ„ding him they led him to Areopagus saying May vve knovv vvhat this new doctrine is that thou speakest of ✠verse 20 for thou bringest in certaine nevv things to our eares Vve vvil knovv therfore vvhat these things may meane ✠verse 21 And al the Athenians and the strangers seiourning there emploied them selues to nothing els but either to speake or to heare some nevves ✠verse 22 But Paul standing in the middes of Areopagus said Ye men of Athens in al things I perceiue you as it vvere superstitious ✠verse 23 For passing by and seeing your Idols I found an altar also vvherevpon vvas vvritten To the vnknovven God That therfore vvhich you vvorshippe not knovving it the same do I preach to you ✠verse 24 The God that made the vvorld and al things that are in it he being Lord of heauen earth dvvelleth not in * temples made vvith hand ✠verse 25 neither is he serued vvith mens hands needing any thing vvhereas him self giueth life vnto al and breathing and al things ✠verse 26 and he made of one al maÌ„kinde to inhabite vpon the vvhole face of the earth assigning set times and the limits of their habitation ✠verse 27 for to seeke God if happily they may feele or finde him although he be not farre from euery one of vs. ✠verse 28 For in him vve liue and moue and be as certaine also of your ovvne poëtes said For of his kinde also vve are ✠verse 29 Being therfore of Gods kinde vve may not suppose the Diuinitie to be like vnto gold or siluer or stone the grauing of art and deuise of man ✠verse 30 And the times truely of this ignorance vvhereas God dispised novv he denounceth vnto men that al euery vvhere doe penance ✠verse 31 for that he hath appointed a day wherein he vvil iudge the world in equitie by a man vvhom he hath appointed giuing al men faith raysing him vp from the dead ✠verse 32 And vvhen they had heard the resurrection of the dead certaine in deede mocked but certaine said Vve vvil heare thee againe concerning this point ✠verse 33 So Paul vvent forth out of the middes of them ✠verse 34 But certaine men ioyning vnto him did beleeue among vvhom vvas also Dionysius Areopagîta and a vvoman named Dámaris and others vvith them ⊢ ANNOTATIONS CHAP. XVII 11. Searching the Scriptures The Heretikes vse this place to proue that the heaters must trie and iudge by the Scriptures vvhether their teachers and preachers doctrine be true and so reiect that that they find not in the Scriptures as though here the sheepe vvere made iudges of their Pastors the people of the Priests and men and vvomen of al sortes euen of S. Paules doctrine it self which vvere the most folish disorder in the vvorld And they did not therfore read the Scriptures of the old Testament for none of the nevv vvere yet extant commonly to dispute vvith the Apostle or to trie and iudge of his doctrine or vvhether they should beleeue him or no for they vvere bound to beleeue him and obey his vvord vvhether he alleaged Scripture or no and vvhether they could reade or vnderstand the Scriptures or no but it vvas a great comfort and confirmation for the Ievves that had the Scriptures to finde euen as S. Paul said that Christ vvas God crucified risen and ascended to heauen vvhich by his preaching and expounding they vnderstood and neuer before though they read them and heard them read euery Sabboth As it is a great comfort to a Catholike man to heare the Scriptures declared alleaged most euidently for the Churches truth against Heretikes in Sennons or othervvise And it doth the Catholikes good much confirmeth them to vew diligently the places alleaged by the Catholike preachers Yet they must not be iudges for al that ouer their ovvne Pastors vvhom Christ commaundeth them to heare and obey and by vvhom they heare the true sense of Scriptures 22. Superstitious S. Paul calleth not them superstitious for adoring the true and only God vvith much deuotion or many ceremonies or in comely prescribed order or for doing due reuerence to holy Sacraments to Saincts and their memories Images or Monuments or for keeping the prescribed lavves daies and fastes of the Church or for fulfilling vowes made to God or for blessing vvith the signe of the Crosse or for capping and kneeling at the name of IESVS or for religiously vsing creatures sanctified in the same name or any other Christian obseruation for vvhich our nevv Maisters coÌ„demne the Catholike people of Superstition them selues vvholy voide of that vice by al vvise mens iudgement because they haue in maner taken avvay al religion and are become Epicureians and Atheists vvho are neuer troubled vvith superstition because it is a vice consisting in excesse of vvorship or religion vvhereof they are void but the Apostle calleth them superstitious for vvorshipping the Idols and goddes of the Heathen and for the feare that they had lest they should leaue out any God that vvas vnknovven to them for thus their Altar vvas inscribed Dijs Asia Europa Lybia Deo ignoto peregrino that is To the gods of Asia Europe and Lybia to the vnknovven and strange God This superstition saith S. Augustine is vvholy taken avvay from the Church by Christs incarnation and by the Apostles preaching and by Martyrs holy life and death Neither doth the Catholike Church allovv this or any other kinde of superstitious obseruation Only vve must take heede that vve beleeue not her Aduersaries definition of superstition for they vvould imply therein al true religion 29. This Diuinitie to be like Nothing can be made by mans hand of vvhat forme or sort so euer that is like to Gods essence or to the forme or shape of his Godhead or Diuinitie therfore hovvsoeuer the Heathens did paint or graue their Idols they vvere nothing like to God And this also is impertinently alleaged by Heretikes against the Churches images Vvhich are not made either to be adored vvith godly honour or to be any resemblance of the Diuinitie or any of the three persons in Godhead but only of Christ as he vvas in forme of man vvho in that respect may be truely expressed as other men by their purtraites and of the Holy Ghost not as he is in him self but as he appeared in firy tongues or in the similitude of a dooâ—e or such like And so to paint or graue any of the three persons as they appeared visibly and corporally is no more inconuenient or vnlavvful then it vvas vndecent for them to appeare in such formes And therfore to paint or portraite the Father also being the first person as he hath shevved him self in vision to any of the Prophetes of the old or nevv Testament namely to Daniel as an old man or the three Angels
giue an account of this concourse And vvhen he had said these things he dimissed the assemblie ANNOTATIONS CHAP. XIX 12. Napkins The napkins that had touched S. Paules body vvrought miracles and it vvas no superstition to attribute that vertue to them vvhich God gaue to them in deede nor to seeke to touch them for health vvas any dishonour to God but it much proued Christes religioÌ„ to be true and him to be the only God vvhose seruants yea vvhose seruants * shades and napkins could do such vvonders as S. Chrysostome to 5. cont Gentiles quòd Christus sit Deus in vit Babyla shovveth in a vvhole booke to that purpose against the Pagans prouing hereby and by the like vertue of other Saincts and their Relikes that Christ their Lord and Maister is God for it is al one concerning the bodies of Saincts reliques garments staues bookes or any thing that belonged to them al which may and haue done and yet doe vvhen it is necessarie to our edification the like vvonders to Gods great honour not only in their life time but after their death much more for S. Paules napkins had as great force vvhen he vvas dead as vvhen he liued and so much more as his grace and dignitie vvith God is greater then before Vvhich S. Chrysostom in the place alleaged proueth at large by the shrine of S. Babylas the Martyr and to thinke the contrarie is the Heresie of Vigilantius condemned so long since as S. Hieroms time and by him refuted aboundantly 16. Paul I knovv Both the said napkins taken from S. Paules body and his name also vvere dreadful and able to expel diuels Vvhereby vve learne that not only Christes name vvhich is the principal but his seruaÌ„ts names also inuocated vpon the possessed haue povver ouer diuels vvhich is a maruelous honour to Saincts and nothing diminisheth the glorie of Christ but excedingly increaseth the same not only him self but his seruants also being able to do such things and to be stronger then any Diuel in Hel. So vve read in * S. Hierom that many did inuocate the name of S. Hilarâ—on vpon the possessed and the Diuels straight departed so did the Diuel knovv * S. Babylas and other Saincts euen after they vvere dead vvhen they could not speake for the presence of their Relikes and vvhen they vvere tormented and expelled by them vvhereof al antiquitie is ful of testimonies But our Heretikes Luther and Caluin and their Scholers attempting to cast out Diuels spâ—d much like as these good fellovves did 19. Curious things Curious and vnlavvful sciences as Vvitcheraft Necromancie and other meanes of diuination by southsaying figure-â—asting interpretation of dreames or any vvay not allovved by God and his Church must much more be abhorred of old Christians vvhen these so lately conuerted vvere so zelous and diligent to leaue them And by this example al that are nevvly reconciled to the Church are taught the first thing they do to burne their heretical and naughtie bookes 19. Bookes A Christian man is bound to burne or deface al vvicked bookes of vvhat sort so euer specially Heretical bookes Vvhich though they infect not him alvvaies that keepeth them yet being furth comming they may be noisom and pernicious to others that shal haue them and read them after his death or othervvise Therfore hath the Church taken order for condemning al such bookes and against the reading of them vvhere danger may ensue and the Christian Emperoures Constantinus Magnus Valentinâ—an Theodosius Martian Iustinian made penal lavves for the burning or defacing of them Sozem. li. 1 c. 20. li. 2c 〈◊〉 Conc. Chalac act 3. in fine cap. Amplae in fine totius Conc. â— Imperator Conc. Constantinop 2. conses 5. cap. Debitam Act. 1 cap. 1. cap. Rem See Eusebius li. â— de vita Constant c. 61. 62. 63. 64. The danger of reading them as it is manifest so it is signified by Euseb li. 7 c. 6. s. Augustine li. 3 de bapt 6. 14. S. Greg. li. 5 ep 64. CHAP. XX. Hauing visited the Churches of Macedonia and Achaia as he purposed Act. 19 and novv about to saile from Corinth tovvard Hierusalem because of the Ievves lying in vvaite for him he is constrained to returne into Macedâ—nia And so 〈◊〉 Philippos taking boate commeth to Troas vvhere vpon the Sunday vvith a sermon and a miracle he greatly confirmeth that Church 13 Thence comming to Milétum 17 he sendeth to Ephesus for the Clergie of those partes to vvhom he maketh a Pastoral sermon committing vnto their charge the stocke beguÌ„ne by him there and novv like to be seen of him no more considering the troubles that by reuelation he looketh for at Hierusalem verse 1 AND after that the tumult vvas ceased Paul calling the disciples and exhorting them tooke his leaue and set forvvard to goe into Macedonia ✠verse 2 And vvhen he had vvalked through those partes had exhorted them vvith much speach he came to Greece ✠verse 3 vvhere vvhen he had spent three moneths the Ievves laid vvait for him as he vvas about to saile into Syria and he had councel to returne through Macedonia ✠verse 4 And there accompanied him Soâ—â—pater of Pyrrhus of Beroea and of Thessalonians Aristarchus and Secundus and Caius of Derbè and Timothee and of Asia Tychicus and Tróphimus ✠verse 5 These going before staied for vs at Troas ✠verse 6 but vve â—ailed after the daies of Azymes from Philippi and came to them vnto Troas in fiue daies vvhere vve abode seuen daies ✠verse 7 And in the first of the Sabboth vvhen vve vvere assembled to breake bread Paul disputed vvith them being to depart on the morovv and he continued the sermon vntil midnight ✠verse 8 And there vvere a great number of lampes in the vpper chamber vvhere vve vvere assembled ✠verse 9 And a certaine yong man named Eútychus sitting vpon the vvindovv vvhereas he vvas oppressed vvith heauy sleepe Paul disputing long driueÌ„ by sleepe fel from the third loft downe and vvas taken vp dead ✠verse 10 To vvhom vvhen Paul vvas gone dovvne he lay vpon him and embracing him he said Be not troubled for his soule is in him ✠verse 11 And going vp and breaking bread and tasting and hauing talked sufficiently to them vntil day light so he departed ✠verse 12 And they brought the lad aliue and vvere not a litle comforted ✠verse 13 But vve going vp into the ship sailed to Asson from thence meaning to receiue Paul for so he had ordained him self purposing to iourney by land ✠verse 14 And vvhen he had found vs in Asson taking him vvith vs vve came to Miâ—yléne ✠verse 15 And sailing thence the day folovving vve came ouer against Chios and the other day vve arriued at Samos and the day folovving vve came to Milétum ✠verse 16 for Paul had purposed to saile leauing Ephesus lest any stay should be made him
vvith Iohn to Samaria to confirme the nevvly baptized vvhere he reproueth Simon Maguâ— Act. 8. 19 35 2 He healeth Aeneas at Lydda and raiseth Tabitha from death at Ioppè Act. 9.    He is vvarried and taught by a vision to preach so Cornelius a Gentil Act. 10. He defendeth his receiuing of the Gentiles Act. 11. and recordeth Act. 15 that God called the first Gentiles by his ministerie so that Paules first preaching to them and his going to Arabia must be after this See S. Chrys in Act. ho. 22. Euseb li. 2 c. 3. 20 36 3 He continueth preaching in diuers partes of Iurie and the prouinces adioyning About tvvo yeres after this S. Paul visiteth him at Hierusalem Gal. 1.    He preacheth in Syria and the Prouinces of Asia minor Bythynia Poutus Galatia Cappodocia ordaining Bishops and Priests in diuers places 1 Pet. 1. Nacepho li. 2 c. 35. Platina in Petro. 23 39 6 He goeth to Antioche preaching there and making that his Seate yet not remaining there continually but for the affaires of the Church departing thence sometime to Hierusalem sometime to other places Hiero. in Catalogo Ignat. ad Magnesianos    At Hierusalem he is cast into prison after the putting of S. Iames to death by the commaundement of Herod he is praied for by the vvhole Church deliuered out of prison by an Angel Act. 12. Claudij Nat. DnÌ„i Ascen  2 44 11 Auoiding the furie of Herod he leaueth Iurie againe He appointeth Euodius Bishop in Antioche Euseb in Chron. li. â— c. 16. Suidâ—s Ignat ad Antiochen And passing by Corinth HE CAME TO ROME to conuince Simon Magus Hiero. in Catalogo Euseb li. 2 c. 12. 13. 24. Concil to 1.    He approueth declareth the Gospel of S. Marke to be Canonical Hiero. in Catalâ— Euseb li. 2 c. 14.    Hauing founded the Church at Rome and planted his Apostolical Seate there aftervvard absent from the citie either expelled thence vvith other Ievves Cornel. Tacit in Claudio or rather according to the office of his Apostleship leauing it for a time he visited other Churches and came to Hierusalem againe vsing both in his absence and presence Linus and Cletus for his coadiutors To. 2 Concil pag. â—56 Epiph to 2. Haeres 27. 9 52 18 He holdeth the first Councel Act. 15. He is reprehended at Antioche by S. Paul Galat. 1. except that difference fell before the Councel as some thinke August â—p 19.    He returneth to Rome againe the Romane faith by his diligence novv made famous through the vvorld Ro. 1. 15. Theodoret. in 16. Ro. Thence he vvriteth his first epistle 1 Pet. 5. Euseb li. 2 c. 14. Hiero. in Catalogo    He sendeth S. Marke to Alexandria and others to plant the faith in diuers partes of the vvorld Grego li. 5 ep 60. li. 6 ep 37. Niâ—opho li. 2 c. 35.    He vvriteth his second epistle a litle before his death vvhich Christ reuealed to him to be at hand 2 Pet. 1. He taketh order for his successor Neronis Nat. DnÌ„i Ascen  14 70 37 He vvas finally crucified at Rome See the last Annot. Ioan. c. 21. FOELIX ECCLESIA cui totam doctrinam Apostoli cum suo sanguine profuderunt vbi PETRVS Passioni Domini adaequatur vbi PAVLVS Ioannis Baptissae exitu coronatur Tertul. de Praescript NON ita coelum splendescit quando radios sol demittit quemadmodum ROMANORVM VRBS duas illas lampades vbique tertarum effundens Chrys in ep Ro. hom 32 in moral Prudent in Hymno de S. Laurent Hiâ— nempe iam regnant duâ— Apostolorum principes Alter vocator Gentium Alter cathédram possidens Primam recludis creditas Aeternitatis ianuas Merita Petri Pauli propter eundem Passionis diem celebrius solenniter Roma commendat S. Aug. de cons Euang. li. 1 c. 10. A TABLE OF S. PAVL Tiberij Natiuit Ascen  18 34 1 SEVEN Deacons are elected and ordered by imposition of handes Act. 6.    Steuen the principal of them maketh a blessed sermon for vvhich he vvas stoned to death Saul aftervvard Paul consenting and aiding therevnto Act. â— 19 35 2 Saul by commission persecuteth Act. 9.    In his iourney to Damascùs he is conuerted Ibid.    He goeth into Arabia and preacheth there Galat. 1. 22 38 5 Paul returneth to Damascus vvhere being in danger he escapeth let dovvne in a basket by the vvall Act. 9.    Thente he commeth to Hierusalem to see Peter Galat. 1. Vvhere being in danger of his life the brethren conuey him out of the citie to Caesaréa and thence to Tarsus Act. 9.    He preacheth in the partes of Syria and Cilicia Galat. 1. and at Antioche vvhere the Christians vvere first called by that name Act. 11.    He and Barnabas being seuered from the rest of the Disciples by the appointmeÌ„t of the holy Ghost and after fasting and praier by imposition of handes consecrated Apostles and Bishops they comme to Cypres vvhere he conuerted the Proconsul Act. 13.    He preacheth in Lycaonia and at Lystra is almost stoned to death He appointeth Priests in euery Church and returning by Pisidia came againe to Antioche vvhence they first departed Act. 14. Claudij Natiuit Ascen  9 52 18 At Antioche and there about he remaineth Act. 14 vntil the controuersie touching the obseruation of Moyses lavv for resolution vvhereof he and Barnabas ascend to Hierusalem Vvhere they are appointed to bring the determination of the Councel to Antioche And from thence passing through Syria and Cilicia they teach the Christians to obserue the decrees of the Apostles and Auncients Act. 15.    Doing the same in the cities of Lycaonia and others adioining by a vision he is vvarned to passe ouer the sea and so commeth into Macedonia vvhere he planteth the Gospel Act. 16.    Hence forvvard S. Luke pursueth S. Pauls storie chapter by chapter vntil his apprehension in Hierusalem and arriual at Rome in this order    He returneth from Macedonia by Thessalonica to Athens vvhere he conuetteth many namely S. Denys Areopagita Act. 17.    From Athens he commeth to Corinth vvhere he remaineth 18 moneths Act. 1â— and hauing visited the Churches of Asia Act. 19 he commeth backe to Corinth Act. 20. Vvhence he vvriteth his epistle to the Romanes Ro. 15.    From Corinth he saileth to Tróas in Asia vvhere vpon a Sunday he raised Eutychus from death preaching til midnight from Tróas he commeth to Milétum by sea and there sendeth for the Bishops and Auncients of Ephesus and exhorteth them Act. 20.    Thence comming to Hierusalem he
is taken Act. 21 and from the Tribune Lysias deliuered to Felix the Gouernour Act. 23 and by him left to Festus Act. 24. he appealeth to Caesar Act. 25 and so is SENT TO ROME Act. 27 vvhere he arriueth Act. 28. Neronis Natiuit Ascen  2 58 25 At Rome he remaineth in free prison tvvo yere Act. 28. and then is deliuered 2 Tim. 4.    After his deliuerie he preached in sundrie countries of the vvest namely in Spaine Hiero. in Cataloge Epiph. Hares 27. Him self vvriteth that he purposed so to doe Ro. 15.    In his Epistle to the Philippians c. â— he minded to visâ—e the Churches of Asia vvhich also he did Genebrard in Chron.    He vvriteth last of al his second Epistle to Timothee a litle before his death 2 Tim. 4. being novv the second time apprehended and in bandes at Rome Theodoret. 14 70 37 He vvas beheaded at Rome the same day that Peter vvas crucified S. Ambros ser 〈◊〉 68. S Maximus OF THE OTHER APOSTLES THE Actes of the rest of the tvvelue Apostles be not much vvritten of in this booke but as * other Ecclesâ—â—stical writers do teâ—tifie they preached specially in these nations as folovveth Andrevv in Aâ—haia Iohn in Asia Philip in Pbrygia Iames in Ievvrie Bartholomevv in Scythia Thomas in India Matthevv in Aethiopia Simon in Persia Thaddâ—us in Mesopotamia the other Iames in Spaine Matthias in Palestine So distributing them selues through out the vvorld to gather one Catholike Church of al Nations according as Christ gaue them commission Mat. 28 19 and as it vvas prophecied of them before Psal 18. Their sound is gone forth into euery countrie and their wordes into the endes of the whole world But before they departed one from an other the time vvhereof is not certainely knovven * al Tvvelue assembling together ful of the Holy Ghost eche laying dovvne his sentence agreed vpon tvvelue principal articles of the Christian faith and appointed them for a rule to al beleeuers Vvhich is therfore called and is THE APOSTLES CREDE Not vvritten in paper as the Scripture but from the Apostles deliuered by tradition Ruff. Hiero. locis citatis Vvhich as of old Hiero. cont Lucifer so at this day al solemnely professe in their Baptisme either by them selues or by others and al that be of age and capacitie are bound to know and beleeue euery article of the â—ame Vvhich are these that folovv THE APOSTLES CREDE or SYMBOLVM APOSTOLORVM 1 I Beleeue in God the Father almightie creator of heauen and earth 2 And in IESVS CHRIST his only Sonne our Lord. 3 Vvho vvas conceiued by the Holy Ghost borne of the Virgin MARIE 4 Suffered vnder Pontius Pilate was crucified dead and buried Descended into Hel. 5 The third day be rose againe from death 6 Ascended into heauen Sitteth at the right haÌ„d of God the Father almightie 7 From thence he shal come to iudge the quicke and the dead 8 I beleeue in the Holy Ghost 9 The holy Catholike Church the communion of saincts 10 Forgiuenesse of sinnes 11 Resurrection of the flesh 12 Life euerlasting Amen ⧠THE ARGVMENT OF THE EPISTLES IN GENERAL AFTER the Gospels vvhich is a storie of Christ himselfe and after the Actes of the Apostles Vvhich is a storie of Christes Church novv folovv the Epistles of the Apostles vvhich they vvrote of such matters as they had then occasion to vvrite of For being the founders and the Doctors of the Church they did in their time as the Doctors that succeeded them did after them vvho from the beginning vnto this day haue vvritten Epistles Bookes against heresies euer as they arose and of al other Ecclesiastical matters as they had occasion ministred vnto them Of vvhich their doing the Apostles first gaue here the ensample as also S. Luke in the Actes of the Apostles led the vvay to al the writers of the Ecclesiastical Historie after him For al though there be no comparison betvvene them for authoritie for asmuch as these are Cannonical Scripture and so are not any vvritings of their successors yet the occasions and matters as I haue said are like Most of these Epistles are S. Paules Epistles the rest are called * Catholicae Epistolae the Epistles Catholike For S. Paul vvriteth not any Epistle to al hovvbeit euery one of them is for al the Church but some to particular Churches of the Gentils as to the Romanes to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians some to particular persons as to Timothee to Tite vvho vvere Bishops among the Gentiles to vvit of Ephesus and of Crete and to Philémon and then one to the Hebrevves vvho vvere the Ievves of Hierusalem and Iurie But the Epistles of the other Apostles that is of S. Iames S. Peter S. Iohn and S. Iude are not so intituled to any one Church or person except S. Iohns tvvo later short Epistles vvhich yet might not be separated from his first because they vvere al of one Author and therefore they are termed Catholike that is vniuersal For so vvriteth S. Iames To the tvvelue tribes that are in dispersion greeting and S. Peter in his first Epistle thus To the elect straÌ„gers of the dispersion of Pontus Galatia Cappadocia Asia Bithynia in his second thus To them that haue obteined equal faith vvith vs. likevvise S. Iude To them that are in God the father beloued and in Iesus Christ preserued and called S. Iohns first is vvithout title Novv for the occasions of their vvriting vvhereby vve shal perceiue the matters or arguments that they handle it must be remembred as the Storie of that time in the Actes of the Apostles doth at large declare that the Church then beginning vvas planted by the Apostles not onely in the Ievves but also in the Gentiles yea and specially in the Gentiles Vvhich thing offended the Ievves many waies For they could not abide to see so much as their owne Countrie to receiue him for CHRIST vvhom they had reiected and crucified much lesse to see them preach him to the Gentiles also that offended euen those Ievves also that beleeued him to be Christ Hovvbeit such of them as vvere Catholikes and therefore not obstinat vvere satisfied vvhen they vnderstood by the Apostles that it vvas Gods pleasure as Act. 11. vve reade But others of the became heretikes preached to the Christian Gentiles that it vvas necessary for them to receiue also the Ievves religion Of such vve reade Act. 15. Vnles you be circumcised you can not be saued And as these did so preach against the truth so did the vnchristened Ievves not onely them selues persecute but also stirre vp the Idolatrous Gentiles euery vvhere to persecute the Christians by such obstinacie prouoking God to reprobate theire Nation vvhich yet they thought vnpossible to be done because they vvere the seede of Abraham and
vvriting to the Romanes but his desire vvas to preach vnto them for that vvas the proper commission giuen to the Apostles to preach to al nations The vvriting of the bookes of the Testament is an other part of Gods prouidence necessary for the Church in general but not necessarie for euery man in particular as to be taught and preached vnto is for euery one of age and vnderstanding And therfore S. Peter vvho vvas the cheefe of the Commission vvrote litle many of them vvrote nothing at al and S. Paul that vvrote most vvrote but litle in comparison of his preaching nor to any but such as vvere conuerted to the faith by preaching before 17. Liueth by faith In the 10. to the Hebrevves he shevveth by this place of the Prophete Abacue's that the iust though he liue here in peregrination and seeth not presently nor enioyeth the life euerlasting promised to him yet holdeth fast the hope thereof by faith In this place he applieth the Prophetes vvordes further to this sense That it is our faith that is to say the Catholike beleefe saith S. Augustine li. â— cont â— ep Pelag. Which maketh a iust man and distinguisheth betvvene the iust and vniust and that by the lavv of faith and not by the lavv of vvorkes Vvhereof it riseth that the Ievv the Heathen Philosopher and the Heretike though they excelled in al vvorkes of moral vertues could not yet be iust and a Catholike Christian man liuing but an ordinarie honest life either not sinning greatly or supplying his faults by penance is iust And this difference riseth by faith not that faith can saue any man vvithout vvorkes For it is not a reprobate faith that vve speake of as the holy Doctor saith but that vvhich vvorketh by charitie and therfore remitteth sinnes and maketh one iust See S. Augustines place 18. Is reuealed By al the passage folovving you may see that the Gospel and Christs lavv consisteth not only in preaching faith though that be the ground and is first alvvaies to be done but to teach vertuous life and good vvorkes and to denounce damnation to al them that commit dealdy sinnes and repent not And againe vve see that not only lacke of faith is a sinne but al other actes done against Gods commaundements 26. Hath deliuered them vp As he saith here God deliuered them vp so to the Ephesians c. 4 19 he saith of the same persons and things They deliuered them selues vp to al vncleannesse So that it is not meant here that God doth driue force or cause any man to sinne as diuers blasphemous Heretikes do hold but only that by his iust iudgement for their ovvne deseruing and for due punishment of their former greuous offenses he vvithholdeth his grace from them and so suffereth them to fall further into other sinnes As for their crime of Idolatrie to suffer them to fall into vnnatural abominations as novv for heresie he taketh his grace and mercie from many and so they fall headlong into al kind of turpitude as contrarievvise for il life he suffereth many to fall into heresie And for Christes sake let euery one that is entangled vvith the ldolatrie of this time that is to say vvith these nevv sectes looke vvel into his ovvneconscience vvhether his forsaking the true God may not come vnto him for a punishment of his former or present il life vvhich he liueth 12. Worthy of death Here you see vvhy the Church taketh some sinnes to be deadly and calleth them mortal to vvit because al thaâ— doe them are vvorthy of damnation others be venial that is to say pardonable of their ovvne nature and not vvorthy of damnation CHAP. II. Nâ—vv also he shevveth that neither the levves could be saued by the knovvledge of the Lavv of the vvhich they did so much braggâ— against the Genâ—ils seing they did notvvithstanding sinne as the Gentils did 14 And therfore that the true levv is the Christian though he be a Gentil vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth verse 1 FOR the vvhich cause thou art inexcusable ô man vvhosoeuer ″ thou be that iudgest For vvherein thou iudgest an other thou condemnest thy self for thou doest the same things vvhich `thou ' iudgest ✠verse 2 For vve knovv that the iudgement of God is according to veritie vpon them that doe such things ✠verse 3 And doest thou suppose this ô man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God ✠verse 4 Or ″ doest thou contemne the riches of his goodnes and patience and longanimity not knovving that the benignity of God bringeth thee to penance ✠verse 5 But according to thy hardnes and impenitent hart thou heapest to thy self vvrath in the day of vvrath and of the reuelation of the iust iudgement of God ✠verse 6 vvho vvil * render to euery man ″ according to his vvorkes ✠verse 7 to them truely that according to patience in good vvorke seeke glorie and honour and incorruption life eternal ✠verse 8 but to them that are of contention and that obey not the truth but giue credite to iniquitie vvrath and indignation ✠verse 9 Tribulation and anguish vpon euery soul of man that vvorketh euil of the Ievve first and of the Greeke ✠verse 10 but glorie and honour and peace to euery one that vvorketh good to the Ievv first and to the Greeke ✠verse 11 for * there is no acception of persons vvith God ✠verse 12 For vvhosoeuer haue sinned vvithout the Lavv vvithout the Lavv shal perish and vvhosoeuer haue sinned in the Lavv by the Lavv shal be iudged ✠verse 13 For * ″ not the hearers of the Lavv are iust vvith God but the doers of the Lavv ″ shal be iustified ✠verse 14 For vvhen the Gentiles vvhich haue not the Lavv naturally doe those things that are of the Lavv the same not hauing the Lavv them selues are a lavv to them selues ✠verse 15 vvho shevv the vvorke of the Lavv vvritten in their hartes their conscience giuing testimonie to them and among them selues mutually their thoughtes accusing or also defending ✠verse 16 in the day vvhen God shal iudge the secretes of men according to my Gospel by IESVS CHRIST ✠verse 17 But if thou be surnamed a Ievv and restest in the Lavv and doest glorie in God ✠verse 18 and knovvest his vvil and approuest the more profitable things instructed by the Lavv ✠verse 19 presumest that thy self art a leader of the blinde a light of them that are in darknes ✠verse 20 a teacher of the folish a maister of infants hauing the forme of science of veritie in the Lavv. ✠verse 21 Thou therfore that teachest an other teachest not thy self that preachest men ought not to steale thou stealest ✠verse 22 that saiest men should not commit aduoutrie thou committest aduoutrie
glorie any vvhit comparable yet they vvere meritorious or vvorthy of heauen so be ours And therfore to expresse the said coÌ„parison here he saith They art not condigne to the glorie He saith not of the glorie as the Heretikes falsly traÌ„slate though the Scripture speaketh so also vvhen it signifieth only a coÌ„parison as Prou. in the greeke Omne pretiosum non est illa dignuÌ„ S. Augustine iâ—â—i dignum S. Hierom non valet huic comparari that is No pretious thing is vvorthie of vvisedom or to be compared vvith it See the like Eccle. 26 20. Tob. 9 2. But vvhen the Apostle vvil expresse that they are condigne vvorthy or meritorious of the glorie he saith plainely That our tribulation vvhich presently is momentâ—nie and light vvorketh aboue measure excedingly an eternal vveight of gloris in vs. The valevv of Christes actions riseth not of the leingth or greatnes of them in them selues though so also they passed al mens doings but of the vvorthines oâ— the person And so the value of ours also riseth of the grace of our adoption vvhich maketh those actioÌ„s that of their natures be not meritorious nor ansvverable to the ioyes of heauen in them selues to be vvorthy of heauen And they might as vvel proue that the vvorkes of sinne do not demerite damnation for sintre in deede for the quantity and nature of the vorke is not ansvverable in pleasure to the paine of Hel but because it hath a departing or au auersion from God be it neuer so short it deserueth damnation because it alvvaies procedeth from the enemy of God as good vvorkes that be meritorious procede from the childe of God 24. By hope saued That vvhich in other places he attributeth to faith is here attributed to hope for vvhensoeuer there be many causes of one thing the holy vvriters as matter is ministred and occasion giuen by the doctrine then handled sometimes referre it to one of the causes sometime to an other not by naming one alone to exclude the other as our Aduersaries captiously and ignorantly do argue but at diuers times and in sundrie places to expresse that vvhich in euery discourse could not nor needed not to be vttered In some discourse faith is to be recommended in others charitie in an other hope sometimes almes mercies els vvhere other vertues One vvhile Euery one that beleeueth is borne of God 1 Io. â— 1. An other vvhile Euery one that loueth is borne of God 1 Io. 4 7. Sometimes faith purifieth mans hart Act. 15 9. And an other time Charitie remitteth sinnes 1 Pet. 4 â— Of faith it is said The iust liueth by faith Ro. 1 17. Of charitie We knovv that vve are transferred from death to life because vve loue c. 1 Io. 3 14. 27. The Spirit desireth Arîus and Macedonius old Heretikes had their places to contend vpon against the Churches sense as our nevv Maisters novv haue They abused this text to proue the Holy Ghost not to be God because he needed not to pray or aske but he might commaund if he vvere God Therfore S. Augustine expoundeth it thus The Spirit prayeth that is causeth and teacheth vs to pray and vvhat to pray or aske August de anima eius orig li. 4 c. 9. ep 121. c. 15. 30. Whom he hath predestinated Gods eternal foresight loue purpose predestination and election of his deere children and in time their calling iustifying glorifying by Christ as al other actes and intentions of his diuine vvil and prouidence tovvardes their saluation ought to be reuerenced of al men vvith dreadful humilitie and not to be sought out or disputed on vvith presumptuous boldnes and audacitie for it is the gulfe that many proud persons both in this age and alvvaies haue by Gods iust iudgement perished in founding thereon most horrible blasphemies against Gods mercie nature and goodnes and diuers damnable errours against mans free vvil and against al good life and religion This high conclusion is here set dovvne for vs that vve may learne to knovv of vvhom vve ought to depend in al our life by vvhom vve expect our saluatioÌ„ by vvhose prouidence al our graces giftes and vyorkes do stand by vvhat an euerlasting gratious determination our redemption vvhich is in Christ IESVS vvas designed to giue God incessable thankes for our vocation and preferment to the state vve be in before the Ievves vvho deserued no better then they before the light of his mercie shining vpon vs accepted vs and reiected them But this said eminent truth of Gods eternal predestination standeth as vve are bound to beleeue vnder paine of damnation vvhether vve vnderstand hovv or no so S. Augustiue in al his diuine vvorkes vvritten of the same De gratia lib arb De corrept gratia Ad articulos falsò impositos defendeth declareth proueth and conuinceth that it doth stand I say vvith mans free vvil and the true libertie of his actions and forceth no man to be either il or good to sinne or vertue to saluation or damnatioÌ„ nor taketh avvay the meanes or nature of merites and cooperation vvith God to our ovvne and other mens saluation 38. I am sure This speache is coÌ„mon in S. Paul according to the latin translation vvhen he had no other assured knovvledge but by hope as Ro. 15 14 2 Tim. 1 5. Heb. 6 9 Vvhere the Greeke vvord signifieth only a probable persuasion And therfore except he meane of him self by special reuelation or of the predestinate in general in vvhich tvvo cases it may stand for the certitude of saith or infallible knovvledge othervvise that euery particular man should be assured infallibly that him self should be iustified and not that onely but sure also neuer to sinne or to haue the gift of perseuêrance and certaine knovvledge of his predestination that is a most damnable false illusion and presumption condemned by the Fathers of the holy Councel of Trent Sess â— c. 9. 12. 13. With a protestation of his sorow for it lest they should thinke him to reioyce in their perdition he insinuateth the Iewes to be reprobate although they come of Abrahams flesh 6 saying to be the sonnes of God goeth not by that but by Gods grace 19 considering that al vvere one damned masse 24 by which grace the Gentils to be made his people and so the prophess to haue foretold of them both 30 And the cause hereof to be that the Gentils submit them selues to the faith of Christ vvhich the Iewes vvil not verse 1 I SPEAKE the verity in Christ I lie not my conscience bearing me vvitnes in the holy Ghost ✠verse 2 that I haue great sadnesse continual sorovv in my hart ✠verse 3 For I vvished my self to be an ″ anáthema from Christ for my brethren vvho are my kinsmen according to the flesh ✠verse 4 vvho are Israëlites vvhose is the adoption of sonnes and the glorie and the
and iustly ansvvering to the time and vveight of his trauels and vvorkes in vvhich sense the Scripture saith Dignus est operarius mercede sua the vvorkeman is vvorthy of his hire rather then a free gift though because faithful men must acknovvledge that their merites be the giftes and graces of God they rather vse the vvord revvard then hire stipend or repaiment though in deede it be al one as you may see by diuers places of holy vvrite as * My merces revvard is vvith me to render to euery one * according to his vvorkes And Our Lord vvil â—ender vnto me according to my iustice Ps 1â— And the very vvord it self merite equiualent to the Greeke is vsed thus Mercie shal make a place to euery one * according to the merite of workes Ecclâ—i 16 15. And If you doe your iustice before men you shal not haue reward in heauen Mat. 6 1. Vvhere you see that the revvard of heauen is recompense of iustice And the euasion of the Heretikes is friuolous and euidently false as the former and like vvordes do conuince for they say heauen is our Merces or revvard not because is is due to our vvorkes but to the promes of God vvhere the vvordes be plaine According to euery mans vvorkes or labours vpon vvhich vvorkes and for vvhich vvorkes conditionally the promes of heauen vvas made 12. Vpon this foundation The foundaion is Christ and faith in him vvorking by charitie The vppes building may be either pure and perfect matter of gold siluer and pretious stone vvhich according to the most authentical and probable exposition be good vvorkes of charitie and al Christian iustice done by Gods grace or els vvood hay stubble vvhich signifie the manifold actes of mans infirmitie and his venial sinnes Vvhich more or lesse mixed and medled vvith the better matter aforesaid require more or lesse punishmeÌ„t or purgation at the day of our death At vvhich day if by penance or other meanes in the Church the said venial sinnes be before hand cleansed there shal neede no purgiug at al but they shal straight receiue the reward due to them 13. Shal be manifest Vvhether our life and workes be pure and neede no cleansing novv in this vvorld is hard to iudge but the day of our Lord vvhich is at our death vvil make it plaine in vvhat termes euery mans life is tovvards God for then Purgatorie fire shal reueale and proue it for vvhosoeuer hath any impure matter of venial sinnes or such other dettes to Gods iustice paiable and purgable must into that fire and after due paiment and cleansing be saued through the same Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied cleansed or forgiuen are quitted from the fire and neuer incurre damage paine or losse thereby The places of fathers expounding this for Purgatorie be very many most euident vvhich are cited in the last Annotation folovving 1â— The day of our Lord shal declare That this purgation rather signifieth the place of Gods iustice after our death then any affliction in this life the Apostles precise specifying of fire declareth and of reuealing and notifying the difference of mens vvorkes by the same vvhich is not done euidently euer in this life and namely the vvord day of our Lord vvhich commonly and properly signifieth in Scripture and namely in this Apostle 1 Cor. 3 5. 2 Cor. 1 1â— Philip. 1 10. 6. 1 Thes â— 2. 2 Thes 2 2. either the particular or the general iudgement and therfore that the trial spoken of is not properly nor litterally meant any affliction or aduersitie of this life as Caluin also coÌ„fesseth coyning a folish nevv construction of his ovvne Vvhere you may note also in that mans Commentarie that this vvord dies Domini vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld that he vvould gladly haue Domini ouâ— reading thus A day shal â—â—me vvhich shal open c. Vvhere vnderstand that if it vvere only Dies as * in the Greeke yet thereby also the Scripture is vvont to signifie the self same thing as 2 Tim. 1 12. 28. and 2 Tim. 4 8. and Heb. 10 25 the day as in this place vvith the greeke article only vvhich is al one vvith Dies illa or Dies Domini 15. As by fire S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation nor amend me in thy vvrath For it shal come to passe saith he that some be amended in the vvrath of God and be rebuked in his indignation And not al perhaps that are rebuked shal be amended but yet some there shal be saued by amending It shal be so surely because amending it â—amed yet so as by fire but some there shal be that shal be rebuked and not amended to vvhom he shal say Goe ye into euerlasting fire Fearing therfore these more greuous paines he desireth that he may neither be rebuked in indignation by eternal fire nor amended in his vvrath that is to say Purge me in this life and make me such an one as shal not neede the amending fire being for them vvhich shal be saued yet so as by fire Wherfore but because here they build vpon this foundation vvood hay stubble for if they did build gold siluer and pretious stones they should be secure from both fires not onely from that eternal vvhich shal torment the impious eternally but also from that vvhich shal amend them that shal be saued by fire for it is said he shal be safe yet so as by fire And because it is said he shal be safe that fire is coÌ„temned Yea verely though safe by fire yet that fire shal be more greuous then vvhatsoeuer a man can suffer in this life And you knovv hovv great euils the vvicked haue suffered and may suffer yet they haue suffered such as the good also might suffer for vvhat hath any malefactor suffered by the lavves that a Martyr hath not suffered in the confession of Christ These euils therfore that are here be much more easie and yet see hovv men not to suffer them doe vvhatsoeuer thou coÌ„maundest Hovv much better doe they that vvhich God commaundeth that they may not suffer thâ—se greater paines Thus far S. Augustine See S. Ambr. vpon this place 1 Cor. 3. Ser. 20 in Psal â—18 Hiero. li. 2 c. 13 adu Iouinianum Gieg. li. 4. Dialog c. â—9 in Psal 1. Pâ—nit in principie Origen 〈◊〉 â— in c. 15. Exod. and bâ— 14 in c. 24. Leuit. CHAP. IIII. He requireth to be esteemed for his office but regardeth not to be praised of man for his vertue considering that neither his ovvne conscience is a sufficient iudge thereof but onely God vvho seeth al. 8 He toucheth them for contemning in their pride the Apostles them selues as miserable 18 threatening to come to those proude Falseapostles vvho vvere the
verb. Do. sec Mat. Tertul. li. 4. cont Marc. Chrys ho. 2. in 2. ad Tim. in fine ho. de prodit Iuda to 3. Grego Nyss in orat Catech. Damase li. 4. c. 14. 24. My body Vvhen the vvordes of Consecration be by tho said impietie of the Protestants thus remoued from the elements no maruel if Christes holy body and bloud be not there or that it is novv no more a Sacrament but common bread and vvine So they that vniustly charge the Cath. Church vvith defrauding the people of one peece of the Sacramēt haue in very deede left no part nor spice of Sacrament neither folovving Christ as they pretend nor S. Paul nor any Euangelist but their owne detestable Secte hauing boldly defaced the vvhole institution not in any accidental indifferent circunstances but in the very substance and al. The right name is gone the due elements both gone no blessing or consecration or other action ouer them the formes be gone and consequently the body and bloud the Sacrament and the Sacrifice 24. This doe By these vvordes authoritie and povver is giuen to the Apostles and by the like in the Sacrament of Orders to al lavvful Priests onely No maruel then that the nevv heretical Ministers being lay men giue the people nothing but bare bread and vvine profane naked and natural elements void of Sacrament and al grace See the Annotation vpon S. Luke chap. 22 19. 24. Take and eate This pertaineth to the receiuing of those things vvhich by consecration are present and sacrificed before as vvhen the people or Priests in the old Lavv did eate the hostes offered or part thereof they vvere made partakers of the sacrifice done to God before And this is not the substance or being or making of the Sacrament or Sacrifice of Christes body and bloud but it is the vse and application to the receiuer of the things vvhich vvere made and offered to God before There is a difference betvvixt the making of a medecine or the substance and ingredience of it and the taking of it Novv the receiuing being but a consequence or one of the endes vvhy the Sacrament vvas made the meane to apply it vnto vs the Aduersaries vnlearnedly make it al and some ad therfore improperly name the vvhole Sacrament and ministration therof by calling it the Communion Vvhich name they giue also rather then any other to make the ignorant beleeue that many must communicate together as though it vvere so called for that it is common to many By which collusion they take avvay the receiuing of the Priest alone of the sicke alone of reseruing the consecrated Host and the vvhole Sacrament Against vvhich deceite knovv that this part of the MASSE is not called Communiō for that many should concurre together alwaies in the external Sacrament but for that vve do communicate or ioyne in vnitie and perfect felovvship of one body vvith al Christian men in the vvorld vvith al vve say that eate it through the vvhole Church and not vvith them onely vvhich eate vvith vs at one time And this fellovvship riseth of that that vve be euery time we receiue either alone or vvith companie partakers of that one body vvhich is receiued through out al the vvorld It is called cōmunion saith S. Damascent so in deede it is for that by it vve comunicate vvith Christ be partakers of his flesh diuinitie by it doe cōcommunicate and are vnited one vvith an other onely let vs take heeds that vve do not participat vvith heretikes And vvhen the Apostle saith that al be one bread and one body that are partakers of one Bread he meaneth not of them onely that communicate at one time and place but that al be so that communicate in vnitie through the whole Church Thē the name Communion is as ignorantly vsed of them as the name of Supper 26. You shal shevv Vpon this vvord the Heretikes fondly ground their false supposition that this Sacrament can not rightly be ministred or made vvithout a sermon of the death of Christ and that this and other Sacraments in the Church be not profitable when they be ministred in a strange language As though the grace force operation actiuitie together vvith the iustruction and representation of the things which they signifie vvere not in the very substance matter forme vse and vvorke it self of euery of the Sacraments and as though preaching vvere not one vvay to shevv Christes Passion and the Sacraments an other vvay namely this Sacrament conteining in the very kindes of the elements and the action a most liuely representation of Christes death As vvisely might they say that neither Abels sacrifice nor the Paschal lambe could signifie Christes death vvithout a Sermon 27. Guilty of the body First herevpon marke vvel that il men receiue the body and bloud of Christ be they infidels or il liuers For in this case they could not be guilty of that vvhich they receiue not Secondly that it could not be so heinous an offense for any man to receiue a peece of bread or a cuppe of vvine though they vvere a true Sacrament For it is a deadly sinne to receiue any Sacramēt with vvil intentiō to cōtinevv in sinne or vvithout repentance of former sinnes but yet by the vnvvorthy receiuing of no other Sacrament is man guilty of Christes body and bloud but here vvhere the vnvvorthy as S. Chrysostom saith doth vilany to Christes ovvne person as the Ievves or Gentiles did that crucified it Chrys ho. de non contemn Ec. c. Ho. 60 61 ad po Antioch Vvhich inuincibly proueth against the Heretikes that Christ is really present 28. Let him proue A man must examine his life diligently vvhether he be in any mortal sinne and must confesse him self of euery offense vvhich he knovveth or feareth to be deadly before he presume to come to the holy Sacrament For so the Apostles doctrine here vvith the continual custom of the Cath. Church and the Fathers example binde him to doe Cypr. de laps nu 7. Aug. Eccl. dog c. 53. 29. Not diseruing the body That is because he putteth no difference nor distinction betvvixt this high meate and others and therfore S. Augustine saith ep 118. c. 3. that it is he that the Apostle saith shal be damned that doth not by singular veneration or adoration make a difference betvvene this meate and al others And againe in Psal 98. No man eateth it before he adore it And S. Ambrose li. 3 c. 12 de Sp. San. We adore the flesh of Christ in the Mysteries S. Chrysostome ho. 24 in 1 Cor. We adore him on the altar as the Sages did in the manger S. Nazianzene in Epitaph Gorgoniae My sister called on him vvhich is vvorshipped vpon the altar Theodorete Dial. 2 Inconf The Mystical tokens be adored S. Denys this Apostles scholer made solemne inuocation of the Sacrament after Consecration
Ecclesiast Hier. c. 1 part â— in princip and before the receiuing the vvhole Church of God crieth vpon it Domine non sum digniâ—s Deus propitius este mihi peccators Lambe of God that takest avvay the sinnes of the vvorld haue mercie on vs. And for better discerning of this diuine meate vve are called from common profane houses to Gods Churchs for this vve are forbidden to make it in vulge apparel and are appointed sacred solemne vestiments Hiero. in Epitaph Nâ—pot li. 2 adu Pelag. c. 9. Paulinus ep 12 ad Seuer Io. Diaco in vit D. Greg. li. 3 c. 59. For this is the halovving of Corporals and Chalices Ambr. 2 Off. c. 28. Nazianz Orat. ad Arianos Optatuâ— li. 6 in initio for this profane tables are remoued and altars consecrated August Ser de temp 255. for this the very Priests them selues are honorable chast sacred Hiero. ep 1 ad Heliodorum c. â— Liâ— adu Iouin c. 19 Ambros in 1 Tim. 3. for this the people is forbidden to touch it vvith coÌ„mon hands Nazianz. orat ad Aâ—â—anoâ— in initio for this great care and solicitude is taken that no part of either kinde fall to the ground Cyril Hieros mystag 5 in fine Orig. ho. 13 in c. 25 Exod. for this sacred prouision is made that if any hosts or parts of the Sacrament do remaine vnreceiued they be most religiously reserued vvith al honour and diligence possible and for this examination of consciences confession continencie as S. Augustine saith receiuing it fasting Thus dovve Catholikes and the Church of God discerne the holy Body and bloud by S. Paules rule not onely from your profane bread and vâ—ine vvhich not by any secrete abuse of your Curats or Clerkes but by the very order of your booke the Minister if any remaine after your Communion may take home vvith him to his ovvne vse and therfore is no more holy by your ovvne iudgement then the rest of his meates but from al other either vulgar or sanctified meates as the Catechumens bread and our vsual holy bread If al this be plaine and true and you haue nothing agreable to the Apostles nor Christes institution but al cleanâ— contrarie then imporet vobis Deus and confound you for not discerning his holy Body and for conculcating the bloud of the nevv Testament â—0 Many sleepe Vve see here by this it is a fearful case and crime to defile by sinne as much as in vs lieth the body of Christin the Sacrament seeing God strooke many to death for it in the Primitiue Church and punished others by greuous sicknes No maruel that so many strange diseases and deaths fall vpon vs novv in the vvorld 31. Iudge your selues Vve may note here that it is not ynough onely to sinne no more or to repent lightly of that vvhich is past but that vve should punish our selues according to the vveight of the faults past and forgiuen and also that God vvil punish vs by temporal scourges in this life or the next if vve do not make our selues very cleane before vve come to receiue his holy Sacrament vvhose heaâ—y hands vve may escape by punishing our selues by fasting and other penance 33. Expect one an other Returning novv to their former fault and disorder for the vvhich he tooke this occasion to talke of the holy Sacrament and hovv great a fault it is to come vnvvorthely to it he exhorteth them to keepe their said suppers or feastes in vnitie peace and sobrietie the riche expecting the poore c. 34. I vvil dispose Man particular orders decrees moe then be here or in any other booke of the nevv Testament expresly vvritten did the Apostles as we see here and namely S. Paul to the Corinthians set dovvne by tradition vvhich our vvhole ministration of the MASSE is agreable vnto as the substance of the Sacrifice and Sacrament is by the premisses proued to be most consonant Caluins supper and Communion in al points vvholy repugnant to the same And that it agreeth not to these other not vvritteÌ„ traditions they easely confesse The * Apostles deliuered vnto the Church to take it onely fasting they care not for it The Apostles taught the Church to consecrate by the vvordes and the signe of the Crosse vvithout vvhich saith S. Augustine tract in Io. 118. Ser. â—5 in append Chrys ho. 〈◊〉 in 16 Mat. no Sacrament is rightly perfited the Protestants haue takeÌ„ it avvay The Apostles taught the Church to keepe * a Memorie or inuocatioÌ„ of Saincts in this Sacrifice the Caluinists haue none The Apostles decreed that in this Sacrifice there should be special praiers for the dead Chrys ho. in ep ad Philip. Aug. de cur pro mort c. 1 they haue none Likewise that water should be mixed with the winâ— and so forth See Annot. in c. 11 〈◊〉 23. Bread Therfore if Caluin had made his new administration according to all the Apostles written wordes yet not knovving how many things beside the Apostle had to prescribe in these wordes Catera cum venerâ— disponam the rest I wil dispose when I come he could not haue satisfied any wise man in his new chaunge But now seeing they are fallen to so palpable blindnes that their doing is directly opposite to the very Scripture also which they pretend to folow onely and haue quite destroied both the name substance and al good accidents of Christes principal Sacrament we trust al the world wil see their folly and impudencie CHAP. XII They must not make their diuersitle of Giftes an occasion of Schisme considering that al are of one Holy Ghost and for the profit of the one body of Christ vvhich in the Church 12 Vvhich also could not be a body vvithout such varietie of members 12 Therfore neither they that haue the inferiour giftes must be discontent seing it is Gods distribution nor they that haue the greater contemne the other considering they are no lesse necessarie 25 but al in al ioyne together 2â— and euery one knovv his ovvne place verse 1 ANd concerning spiritual things I vvil not haue you ignoraÌ„t brethren ✠verse 2 You know that vvhen you vvere heathen you vvent to dumme Idols according as you vvere ledde ✠verse 3 Therfore I doe you to vnderstand that no maÌ„ speaking in the Spirit of God saith anáthema to IESVS And no man can say Our Lord IESVS but in the holy Ghost ✠verse 4 And there are diuisions of graces but one Spirit ✠verse 5 Andthere are diuisions of ministrations but one Lord. ✠verse 6 And there are diuisions of operations but one God vvhich vvorketh al in al. ✠verse 7 And the manifestation of the Spirit is giuen vnto euery one to profit ✠verse 8 To one certes by the Spirit is giuen the vvord of vvisedom and to an other the vvord of knovvledge according to the same Spirit ✠verse 9 to an other
or Peter so bouÌ„d to the Ievves only that he could not meddle vvith the Gentiles seing he vvas * the man chosen of God by whom the Gentils should first beleeue vvho first baptized them and first gaue order concerning them Therfore the treacherie of Caluin is intolerable that vpon this distinction of the Apostles charge vvould haue the simple suppose that S. Peter could not be Bishop of Rome so might he barre â— Iohn from Ephesus also nor deale among the Gentiles as a thing against Gods ordinance and the appointment betvvene him and S. Paul as though thereby the one had bound him self to the other not to preach or meddle vvithin his fellovves compasse And vvhich is further most seditious he exhorteth al men to keepe fast the foresaid compact and rather to haue respect to S. Paules Apostleship then to S. Peters as though the preaching authoritie and Apostleship of both vvere not a like true and al of one holy Spirit vvhether they preached to Iewes or Gentiles as both did preach vnto both peoples as is already proued and at length partly by the daily decay of the Ievvish state and their incredulitie and partly for that in Christianitie the distinction of Iew Gentil ceased after a season both vvent to the cheefe citie of the Gentiles and there founded the Church common to the Hebrues and al nations Peter first and Paul aftervvard And therfore Tertullian saith de prâ—script nu 14. O happie Church to vvhich the Apostles povvred out al doctrine vvith their bloud Where Peter suffereth like to our Lordes passion vvhere Paul is â—rovvned vvith Iohn Baptists death 9. Gaue the right handes of societie There is and alwaies ought to be a common fellowship and fraternitie of al Pastores and preachers of the Church Into vvhich societie who so euer entereth not but sandeth in Schisme and separation from Peter and the cheefe Apostolike Pastors what pretence so euer he hath or vvhence so euer he chalengeth authoritie he is a vvolfe and no true Pastor Vvhich vnion and communion together was so necessarie euen in S. Paules case that notvvithstanding his special calling of God yet the Holy Ghost caused him to go vp to his elder Apostles to be receiued into their fellovvship or brotherhod for it is to be noted that SS Peter Iames and Iohn vvere not sent to S. Paul to ioyne vvith him or to be tried for their doctrine and calling by him but contrariewise he vvas sent to them as to the cheefe and knovven ordinarie Apostles They therfore gaue Paul their handes that is to say tooke him into their societie and not he them And S. Hieroms rule concerning this shal be found true to the vvorldes end speaking of S. Peters successor He that gathereth not vvith thee scattereth Ep. 17. And in an other place for the same cause he calleth Rome tutissimum Communionis portum the most safe and sure hauen of communion or Societie Ep. 16. 6. â— And vvhereas the Heretikes by this also vvould proue that Peter had no preemineÌ„ce aboue Paul being his fellovv Apostle it is ridiculous As though al of one fellowship or brotherhod he alvvaies equal or as though there vvere not order and gouernement superioritie and inferioritie in euery societie vvel appointed And they might perceiue by this vvhole passage that Peter vvas the special and in more singular sort the Apostle of the Ievves though Iames and Iohn vvere also as S. Paul is also called in more singular sort the Apostle and doctor of the Gentiles then S. Barnabas and yet they vvere both alike taken here into this societie as they were both at once and alike segregated into this ministerie and ordered together Act. 13. It is a poore reason then to say or thinke S. Peter not to be aboue S. Barnabas neither because of this societie and fellovvship vnto vvhich he vvas receiued together vvith S. Paul 11. I resisted him Vvicked Porphyrie as S. Hierom vvriteth chargeth S. Paul of enuie and malâ—part boldnes and S. Peter of errour Proâ—m Comment in Galat. Euen so the like impious sonnes of Cham for this and for other things gladly charge S. Peter as though he had committed the greatest crimes in the vvorld for it is the propertie of Heretikes and il men to be glad to see the Saincts reprehended and their faultes discouered as vve may learne in the vvritings of S. Augustine against Faustus the Manichee vvho gathered out al the actes of the holy Patriarches that might seeme to the people to be vvorthy blame Vvhom the said holy Doctor defendeth at large against him as both he and before him S. Cyprian finde here vpon this Apostles reprehension much matter of praising both their vertues S. Paules great zeale and S. Peters vvonderful humilitie that the one in the cause of God vvould not spare his Superior and that the other in that excellent dignitie vvould not take it in il part nor by allegation of his Supremaâ—iâ— disdaine or refuse to be controvvled by his iunior vvhich of the tvvo they count the greater grace and more to be imitated For neither Peter saith S. Cyprian Whom our Lord chose the first and vpon vvhom he built the Church vvhen Paul disputed vvith him of circumcision chalâ—vged insolently or arrogantly tooke any thing to him self saying that he had the Primacie and therfore the later Disciples ought rather to obey him ep 71 ad Quintum nu 2. And S. Augustine ep 19. c 2 in fine That saith he vvhich vvas done of Paul profitably by the libertie of charitie the same Peter tooke in good part by holy and benigne godlines of humilitie and so he gaue vnto posteritie a more rare and holy example if at any time perhaps they did amis to be content to be corrected of their iuniors then Paul for to be bold and confident yea the inferiors to resist their betters for defending the truth of the Gospel brotherly charitie alvvaies preserued By vvhich notable speaches of the Doctors vve may also see how friuolously the Heretikes argue herevpon that S. Peter could not be Superior to S. Paul being so reprehended of him vvhereas the Fathers make it an example to the Superiors to beare vvith humilitie the correption or controulement euen of their inferiors Namely by this example S. Augustine li. 2 de bapt 6. 1. excellently declareth that the B. Martyr S. Cyprian vvho vvalked avvry touching the rebaptizing of them that vvere christened of Heretikes could not nor vvould not haue been offended to be admonished reformed in that point by his fellovves or inferiors much lesse by a vvhole Councel We haue learned saith he that Peter the Apostle in vvhom the Primacie of the Apostles by excellent grace is so preeminent vvhen he did othervvise concerning circumcision then the truth required vvas corrected of Paul the later Apostle I thinke vvithout any reproch vnto him Cyprian the Bishop may be compared to Peter the Apostle hovvbeit I ought rather
de doct Christ Some fevv for many most easie to be done most honorable for signification and most cleare and pure for to be obserued and kept hath our Lord him self and the Apostolical discipline deliuered And li. de ver relig c. 17. Of the vvisedom of God it self mani nature being taken vvhereby vve vvere called into libertie a fevv Sacraments most holsom vvere appointed and instituted vvhich might conteine the societie of Christian people that is of the free multitude vnder one God And againe cont Faust li. 19. c. 13. The Sacraments are changed they are made caesier fevver holsommer happier the same he hath in the 118 epistle c. 1. and many other places besides By vvhich you may see it is not al one to vse elements visible Sacraments or ceremonies and to serue them as the Pagans do or to serue vnder them as the Ievves did vvherevvith the Heretikes calumniously charge the Christians And as touching the small number facilitie efficacie and signification vvherein the said holy father putteth the special difference vvho seeth not that for so many busie sacrifices vve haue but one for Sacraments vvel nere infinite but seuen al so easie so ful of grace so significant as can be possible as of euery one in their seueral places is proued Here let the good Readers take heede of a double deceite vsed by the Aduersaries about S. Augustines places alleaged first in that they say he made but tvvo Sacraments vvhich is vntrue for although treating of the difference betvvene the Ievvish Sacraments and ours he namely giueth example in Baptisme and the Eucharist as sometimes also for example he nameth but one yet he hath no vvord nor signe at al that there should be no moe but contrarievvise in the foresaid epistle 118 he insinuateth that besides those tvvo there be other of the same sort in the Scriptures Yea vvith water and bread which be the elements of the tvvo foresaid Sacraments he expresly nameth oile also li. 2. cont lit Petil. c. 104. the element or matter of the Sacrament of Confirmation which in the same place he maketh to be a Sacrament as Baptisme is So doth he affirme of the Sacrament of Orders li. 1 de bapt c. 1. and also of Matrimonie li. de bono coniug c. 24. of Penance likevvise he speaketh as of Baptisme which he calleth Reconciliation li. 1. de adult conjug c. 28. Lastly by the booke de visitatione infirmorum in S. Augustine li. 2 c. 4. by Prosper de pradictionibus p. 2. c. 29. S. Innocentius ad Eugubinum Io. 1. Cont. ep ad Eugub c. 8. S. Cyril li. 2. in Leuiticum and S. Chrysostom li. 3 de Saterdotio Extreme vnction is proued to be a Sacrament It is false then that the Heretikes affirme of S. Augustine by vvhose doctrine it is plaine that though the elements or Sacraments of the new lavv be but few and very fevv in comparison of those in the old lavv yet there be no fevver then seuen specified by him Vvhich number of seuen the holy Councels of Florence and Trent do expresly define to haue been instituted by Christ against these late Heretikes See more of these Sacraments in their places Act. 8. 1 Tim 4. Io. 20. Ia. 5. Ephes 5. The other forgerie of the Aduersaires concerning the elements or ceremonies is that S. Augustine ep 119. c. 19. should affirme that the Church and Christian people in his daies vvherevpon they inferre that it is so much more novv vvere so loden vvith obseruation of vnprofitable ceremonies that they vvere in as great seruilitie and subiection to such things as the Ievves He saith so in deede of some particular presumptions inuentions and vsages of certaine persons as that some made it a heinous matter to touch the grouÌ„d vvith their bare feete vvithin their ovvne octaues and such like vanities whereby some simple folkes might be infected vvhich this holy Doctor specially misliked and vvisheth such things as they may vvithout scandal to be taken avvay But that he vvrote or meant so of any ceremonie that the Church vseth either appointed by Scripture or Councel or custom of the Catholike Church him self denieth it in expresse termes in the same place and in sundrie other vvhere he allovveth al the holy ceremonies done in the ministration of the Sacraments and els vvhere Vvhereby it is cleere that the Churches most comely orders and significant 〈◊〉 pertaine not to the yoke of the old lavv much lesse to the superstition of Gentilitie as Heretikes affirme but to the svveete yoke of Christ and light burden of his lavv to order decencie and instruction of the faithful in al libertie loue faith grace and spirit 9. Vveake and poore Vvhether he meane of the creatures vvhich the Gentils serued as it may seeme by the vvordes before of seruing strange gods so the elements vvere most base and beggerly or of the Iuaical ceremonies and sacraments as most expound it euen so also their elements vvere vveake and poore in them selues not giuing life saluation and remission of sinnes nor being instruments or vessels of grace as the 7 Sacraments of the nevv lavv be 10. You obserue daies That vvhich S. Paul speaketh against the Idolotrical obseruation of daies moâ—eths and times dedicated by the Heathen to their false goddes and to vvicked men or spirites as to Iupiter Mercurie Ianus Iuno Diana and such like or against the superstitious differences of daies fatall fortunate or disâ—nol and other obseruations of times for good lucke or il lucke in mans actions gathered either by particular fansie or popular obseruation or curious and vnlavvful artes or lastly of the Iudaical festiuities that vvere then ended and abrogated vnto vvhich notvvithstanding certaine Christian Ievves vvould haue reduced the Galatians against the Apostles doctrine al that I say do the Heretikes of our time falsely and deceitfully interprete against the Christian holidaies and the sanctification and necessarie keeping of the same Vvhich is not only contrarie to the Fathers exposition but against the very Scriptures and the practise of the Apostles the vvhole Church Aug. cont Adimâ—Ì„s c. 16. Ep. 118. c. 7. Hiero. in hunc locum In the Apocalypse c. 1. there is plaine mention of the Sunday that is our Lordes day Dominicus dies vnto vvhich the Ievves Sabboth vvas altered their Pasche into our Easter their PeÌ„tecost into our Vvhitsontide vvhich vvere ordained obserued of the Apostles them selues And the antiquitie of the feastes of Christes Natiuitie Epiphanle AsceÌ„sion is such that they caÌ„ be referred to no other origine but the Apostles institution vvho as S. Clement testifieth li. â— const Apost c. â—9 gaue order for celebrating their follovv Apostles S. Steuens and other Martyrs daies after their death and much more no doubt did they giue order for Christes festiuities According to vvhich the Church hath kept not only his but S. Steuens and the B. Innocents euen on the
say alvvaies Dimitte noâ—is debita nostra Forgiue vs our detes August li. 2. Retract c. 18. 29. At Christ the Church It is an vnspeakable dignitie of the CHVRCH vvhich the Apostle expresseth often els vvhere but specially in this vvhole passage to be that creature onely for vvhich Christ effectually suffered to be vvashed and embrued vvith vvater and bloud issuing out of his holy side to be nourished vvith his ovvne body for so doth S. Irenaeus expound li 5. in principio to be his members to be so ioyned vnto him as the body and members of the same flesh bone and substance to the head to be loued and cherished of him as vvife of husband yea to be his vvife and most deere spouse taken and formed as S. Augustine often saith out of his ovvne side vpon the Crosse as Eue our first father Adams spouse vvas made of his tibbe In Psal 126. in Psal 127. tract 9 in Ioan. tract 120. In respect of vvhich great dignitie and excellencie the same holy father affirmeth the CHVRCH to be the principal creature and therfore named in the Creede next after the Holy Ghost and he proueth against the Macedonians the Holy Ghost to be God because he is named before the Church in the confession of our faith Of vvhich Incomparable excellencie of the Church so beloued of Christ and so inseparatly ioyned in mariage vvith him if the Heretikes of our time had any sense or consideration they vvould neither thinke their coÌ„temptible companie or coÌ„gregation to be the glorious spouse of our Lord nor teach that the Church may erre that is to say may be diuorced from her spouse for Idolatrie superstition Heresie or other abominations Vvherevpon one of these absurdities vvould ensue that either Christ may sometimes be vvithout a Church spouse in earth as he vvas al the vvhile there vvere no Caluinists if their Church be the spouse of Christ or els if the Catholike Church onely is and hath been his vvife and the same haue such errors as the Heretikes falsely pretend that his vvife so deere and so praised here is notvvithstanding a very vvhoore Vvhich horrible absurdities proue and conuince to any man of common sense both that the Catholike Church alvvaies is and that it teacheth truth alvvaies and to honour God truely and sincerely alvvaies vvhatsoeuer the adulterous generation of Heretikes thinke or blaspheme â—â— This is a great Sacrament Mariage a great SacrameÌ„t of Christ and his Church prefigured in the first pareÌ„ts Adam saith S. Augustine tract 15 in Io. vvho vvas a forme or figure of him that vvas to come yea rather God in him gaue vs a great token of a Sacrament For both he deserued sleeping to take a vvise and of his ribbs his vvife vvas made vnto him because of Christ sleeping on the Crosse the Church vvas to be made out of his side In an other place he maketh Matrimonie a SacrameÌ„t of Christ and his Church in that that as the maried maÌ„ must forsake father mother and cleaue vnto his vvife so Christ as it vvere left his father exiâ—anâ—â—ing him self by his incarnatioÌ„ left the Synagogue his mother ioyned him self to the Church Li. 12 c. 8. cont Faustum In diuers other places he maketh it also a Sacrament specially in that it is an inseparable bond betvvixt tvvo and that can neuer be dissolued but by death signifying Christs perpetual and indissoluble coniunction vvith the Church his one onely spouse de Gen. ad lit li. 9 c. 7. Cont Pelag. de pec orig li. 2. c. 34. De fid et ep c. 7. De bono coniug c. 7. 18. And in an other place The good of Mariage saith he among the people of God is in the holines of a Sacrament De bono coÌ„iugali c. 24. Vvho vvould haue thought such mysteries and SacrameÌ„ts to be in Mariage that the ioyning of man vvife together should represent so great a myserie if the Apostle him self after him this holy father and others had not noted it or vvho can maruel that the holy Church taketh this to be a Sacrament and to giue grace of sanctification to the parties maried that they may liue together in mutual fidelitie bring vp their children in faith aud feare of God and possesse their vessel as the Apostle speaketh in sanctification and honour and not in passion of lust and ignominie as the Heathen do vvhich knovv not God and as our brutish nevv Maisters seeme to do that commend mariage aboue al things so farre as it feedeth their concupiscences but for grace Sacrament mysterie or sanctification thereby they care no more then the Heathen or brute beastes do And thus vve gather that matrimonie is a Sacrament and not of the Greeke vvord Mysterie onely as Caluin falsely saith not of the Latin vvord Sacrament both vvhich vve knovv haue of their nature a more general signification and that in the Scriptures also but vvhereas these names are here giuen to Matrimonie by the Apostle are not giuen in the Scriptures to Baptisme and the Eucharist let them tel vs vvhy they also apply these vvordes from their general signification to signifie specially and peculiarly those tvvo SacrameÌ„ts neuer so named expresly in Scripture and do not likevvise folovv the Catholike Church in calling matrimonie by the same name vvhich is here so called of the Apostle specially vvhereas the signification in it is as great as in any other of the Sacraments and rather greater CHAP. VI. Likevvise children and parents he exhorteth â— item seruants and maisters 〈◊〉 Then that al take courage in the might of God but so that vvithal they armâ— them selue considering vvhat mightie enemies they haue vvith al peeces of spiritual armour◠〈◊〉 praying alvvaies feruently and for him also verse 1 CHILDREN obey your parents in our Lord. for this is iust ✠verse 2 Honour thy father and thy mother vvhich is the first commaundement in the promis ✠verse 3 that it may be vvel vvith thee and thou maiest be long-liued vpon the earth ✠verse 4 And you fathers prouoke not your children to anger but bring them vp in the discipline and correption of our Lord. ✠verse 5 * Seruants be obedient to your lordes according to the flesh with feare and trembling in the simplicitie of your hart as to Christ ✠verse 6 not seruing to the eie as it vvere pleasing men but as the seruants of Christ doing the vvil of God froÌ„ the hart ✠verse 7 vvith a good vvil seruing as to our Lord and not to men ✠verse 8 Knovving that euery one vvhat good soeuer he shal doe that shal he receiue of our Lord vvhether he be bond or free ✠verse 9 And you maisters doe the same things to them remitting threatenings knovving that both their Lord and yours is in heauen and * acception of persons is not
the dead that he may be in al things holding the primacie ✠verse 19 because in him it hath vvel pleased al fulnes to inhabite ✠verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen ✠verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes ✠verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him ✠verse 23 if yet ye coÌ„tinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister ✠verse 24 Vvho novv reioyce in suffering for you and â— do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH ✠verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God ✠verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes ✠verse 27 to vvhoÌ„ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie ✠verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS ✠verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâ—â—â—â—â—plish that â—â—â—â—teth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâ—es or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialâ—y such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâ—llovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâ—e to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also 〈…〉 sor being no more iniurious to Christeâ— death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ— but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheâ—â—a that is according to Origens exposition iâ— li. 〈◊〉 ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ— to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustâ—nance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to 〈◊〉 Christ and to sacrifice to Angelâ—â— or vvith Iudaisme to receive any 〈…〉 of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh ✠verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌ„ding vnto the knovvledge of the mysterie of God the Father of Christ IESVS ✠verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde ✠verse 4 But this I say that no man deceiue you in loftines of vvordes ✠verse 5 For although I
vvhile he that is to come vvil come and vvil not slacke ✠verse 38 and my iust ″ liueth of faith ⊢ but if he vvithdravv him self he shal not please my soule ✠verse 39 But vve are not the children of vvithdravving vnto perdition but of faith to the vvinning of the soule ANNOTATIONS CHAP. X. 1. A shadovv The sacrifices and ceremonies of the old law vvere so far from the truth of Christs Sacraments and from giuing spirit grace remission redemption and iustification and therevpon the entrance into heauen and ioyes celestiall that they vvere but mere shadowes vnperfectly and obscurely representing the graces of the new Testament and of Christes death vvhereas all the holy Churches rites and actions instituted by Christ in the Priesthod of the new law conteine and giue grace iustification and life euerlasting to the faithful and vvorthy receiuers and therfore they be not shades or darke resemblances of Christes passion vvhich is the fountaine of all grace and mercie but perfect images and most liuely representations of the same specially the sacrifice of the altar vvhich because it is the same oblation the same host and offered by the same Priest Christ IESVS though by the ministerie of man and in mysterie is the most pure and neere image character and correspondence to the sacrifice of Christes passion both in substance force and effect that can be 2. They should haue ceased If the hostes and offerings of the old law had been of them selues perfect to all effectes of redemption and remission as the Hebrues against vvhom the Apostle disputeth did thinke and had had no relation to Christes sacrifice on the Crosse or any other absolute and vniuersal oblation or remedie for sinne but by and of their owne efficacie could haue generally purged and cleansed man of all sinne and damnation then they should neuer haue needed to be so often repeated and reiterated For being both generally auailable for all by their opinion and particularly applied in as ample sort as they could be to the seueral infirmities of euery offender there had been no sinnes left But sinnes did remaine euen those sinnes for vvhich they had offered sacrifices before notvvithstanding their sacrifices vvere particularly applied vnto them For offering yerely they did not onely offer sacrifices for the new committed crimes but euen for the old for vvhich they had often sacrificed before the sacrifices being rather recordes and attestations of their sinnes then a redemption or full remission as Christes death is Vvhich being once applied to man by Baptisme vvipeth away all sinnes past God neuer remembring them any more nor euer any sacrifice or sacrament or ceremonie being made or done for them any more though for new sinnes other remedies be daily requisite Their sacrifices then could not of them selues remitte sinnes much lesse make the general redemption vvithout relation to Christes Passion And so you see it is plaine euery vvhere that the Apostle proueth not by the often repetition of the Iewish sacrifices that they vvere no sacrifices at all but that they vvere not of that absolute force or efficacie to make redemption or any remission vvithout dependance of the one vniuersal redemption by Christ his vvhole purpose being to inculâ—ate vnto them the necessitie of Christes death and the oblation of the new Testament As for the Churches holy sacrifice it is cleane of an other kinde then those of the Iewes and therfore he maketh no opposition betwixt it and Christes death or sacrifice on the Crosse in all this Epistle but rather as a sequele of that one general oblation couertly alvvaies inferreth the same as being in a different maner the very self same host and offering that vvas done vpon the Crosse and continually is vvrought by the self same Priest 4. Impossible The hostes and sacrifices of the old law vvhich the carnal Iewes made all the count of vvithout relation to Christes death vvere not onely not perfect and absolute sufficient in them selues but they did not nor could not remit any sinnes at all being but onely signes therof reserring the offenders for remission in deede to Christes Passion I or the bloud of bruit beastes could haue no other effect nor any other element or creature before Christes death the fruite vvhereof before it vvas extant could be no othervvise properly applied vnto them but by beleefe in him 5. Host and oblation He meaneth not that God vvould no host nor sacrifice any more as the Protestants falsely imagin for that vvere to take away not onely the sacrifice of Christes body vpon the altar but the sacrifice of the same body vpon the Crosse also Therfore the Prophet speaketh onely of the legal and carnal sacrifices of the Iewes signifying that they did neuer of them selues please God but in respect of Christ by vvhose oblation of his owne body they should please 5. But a body If Christ had not had a body he could not haue had any vvorthy matter or any matter at all to sacrifice in visible maner other then the hostes of the old law Neither could he either haue made the general redemption by his one oblation vpon the Crosse nor the daily sacrifice of the Church for both vvhich his body vvas fitted by the diuine vvisedom Which is an high conclusion not vnderstood of Ievves Pagans nor the Heretikes of our time that Christes humane nature vvas taken to make the Sonne of God vvho in his diuine nature could not be either Priest or host fitte to be the sacrifice and Priest of his father in a more vvorthy sort then all the Priests or oblations of the old law And that this body vvas giuen him not onely to be the sacrifice vpon the Crosse but also vpon the altar S. Augustine affirmeth in these vvordes The table vvhich the Priest of the nevv Testament doth exhibit is of his body and bloud for that it the sacrifice vvhich succeded al these sacrifices that vvere offered in shadovv of that to come For the vvhich also vve acknovvledge that voice of the same Mediatour in the psalme BVT A BODY THOV HAST FITTED TO ME because in steede of all those sacrifices and oblations his body is offered and is ministred to the partakers or receiuers Li. 17 Ciuit. Dei c. 20. And againe li. 4 de Trin. c. 14. Who so iust and holy a Priest as the onely sonne of God What might so conueniently be offered for men of men as mans flesh and vvhat so fitte for this immolation or offering as mortal flesh vvhat so cleane for cleansing the vices of mortal men as she flesh borne of the virgins vvombe and vvhat can be offered and receiued so gratefully as the flesh of our sacrifice made the body of our Priest 8. Neither did they please thee By that he saith the things offered in the Lavv did not please God and likevvise by that he saith the former to be taken avvay that the second may haue
prone to their old lavv and voluntarily after the knovvledge and profession of the Christian faith by Baptisme commit this sinne of incredulitie and apostasie they can neuer haue that aboundant remission applied vnto them by Baptisme vvhich can neuer be ministred to them againe And that general full pardon he calleth here oblation and aftervvard in the 26 verse hostiam pro peccato an host for sinne 26. If vve sinne vvillingly As the Caluinists abuse other like places against the holy sacrifice of the Masse so they abuse this as the Nouatians did before them to proue that an Heretike Apostata or any that vvilfully forsaketh the truth can neuer be forgiuen Vvhich as is before declared in the 6 chapter is most vvicked blasphemie the meaning hereof being as is there said onely to terrifie the Hebrues that falling from Christ they can nor so easily haue the host of Christes death applied vnto them because they can not be baptized any more but must passe by sacramental penance and satisfaction and other hard remedies vvhich Christ hath prescribed after Baptisme in the Churches discipline Therfore S. Cyril saith li. 5 in Io. cap. 17. Penanâ—e is not excluded by these vvordes of Paul but the renevving by the lauer of regeneration He doth not here take avvay the second or third remission of sinnes for he is not such an enemy to our saluation but the host vvhich is Christ he denieth that it is to be offered againe vpon the Crosse So saith this holy Doctor And by this place the like you see hovv perilous a thing it is for Heretikes ignorant persons to read the Scriptures Vvhich by folovving their ovvne fantasie * they peruert to their damnation 29. The bloud of the Testament Vvhosoeuer maketh no more account of the bloud of Christes sacrifice either as shed vpon the Crosse or as in the holy Chalice of the altar for our Sauiour calleth that also * the bloud of the nevv Testament then he doth of the bloud of calues and goates or of other common drinkes is vvorthy death and God vvil in the next life if it be not punished here reuenge it vvith greuous punishment 31. It is horrible Let al Christian people do satisfaction and penance for their sinnes in this life for the iudgemeÌ„ts of God in the next life done by God him self of vvhat sort soeuer vvhether temporall as in Purgatorie or eternal as in Hell be exceding greuous 34. You had compassion To be merciful to the afflicted for religion to be partakers of their miseries is a very meritorious vvorke and giueth great confidence before God in the day of repaiment or remuneration for the same 34. With ioy If all Christian men vvould consider this they vvould not thinke it so great a matter to lose their land or goods for defense of the Catholike faith 38. Liueth of faith Faithful men afflicted in this life haue their comfort in their assured faith and hope of Christes comming to deliuer them once from all these miseries so by that faith and comfort they liue vvhereas othervvise this miserable life vvere a death CHAP. XI He exhorteth them by the definition of faith to sticke vnto God though they see not yet his revvard shevving that all the Saincts aforetime did the like being all constant in faith though not one of them receiued the promis that is the inheritance in heauen but they and vve novv after the comming of Christ receiue it together verse 1 AND ″ faith is the substance of things to be hoped for the argument of things ″ not appearing ✠verse 2 For in this the old men obtained testimonie ✠verse 3 * By faith vve vnderstand that the vvorldes vvere framed by the vvord of God that of inuisible things visible things might be made ✠verse 4 * By faith Abel offered a greater hoste to God theÌ„ Cain * by vvhich he obtained testimonie that he vvas iâ—st God giuing testimonie to his giftes by it he being dead yet speaketh ✠verse 5 * By faith Henoch vvas translated that he should not see death and he vvas not found because God translated him for before his translation he had testimonie that he had pleased God ✠verse 6 But vvithout faith it is impossible to please God For ″ he that commeth to God must beleeue that he is and is a revvarder to them that seeke him ✠verse 7 * By faith Noë hauing receiued an ansvver concerning those things vvhich as yet vvere not seen seating framed the arke for the sauing of his house by the vvhich he condemned the vvorld and vvas instituted heire of the iustice vvhich is by faith ✠verse 8 * By faith he that is called Abraham obeied to goe forth into the place vvhich he vvas to receiue for inheritaÌ„ce and he vvent forth not knovving vvhither he vvent ✠verse 9 By faith he abode in the land of promise as in a straÌ„ge laÌ„d dvvelling in cottages vvith Isaac Iacob the coheires of the same promise ✠verse 10 For he expected the citie that hath foundations vvhose artificer and maker is God ✠verse 11 * By faith Sara also her self being barren receiued vertue in conceauing of seede yea past the time of age because she beleeued that he vvas faithful which had promised ✠verse 12 For the vvhich cause euen of one and him quite dead there rose as the starres of heauen in multitude as the sand that is by the sea shore innumerable ✠verse 13 According to faith died al these not hauing receiued the promises but beholding them a farre of and saluting them and coÌ„fessing that they are pilgrimes strangers vpon the earth ✠verse 14 for they that say these things doe signifie that they seeke a countrie ✠verse 15 And in deede if they had been mindeful of the same from vvhence they came forth they had time verely to returne ✠verse 16 but novv they desire a better that is to say a heauenly Therfore God is not confounded to be called their God for he hath prepared them a citie ✠verse 17 * By faith Abraham offered Isaac vvhen he vvas tempted and his onlie-begotten did he offer vvho had receiued the promises ✠verse 18 to vvhom it vvas said That in Isaac shal seede be called to thee ✠verse 19 accounting that God is able to raise vp euen from the dead wherevpoÌ„ he receiued him also for a parable ✠verse 20 * By faith also of things to come Isaac blessed Iacob and Esau ✠verse 21 * BY faith Iacob dying blessed euery one of the sonnes of Ioseph * and ″ adored the toppe of his roddo ✠verse 22 * By faith Ioseph dying made mention of the going forth of the children of Israël and gaue commaundement concerning his bones ✠verse 23 * By faith Moyses being borne vvas
there be three vvhich giue testimonie in earth the spirit vvater and bloud and these three be one ' ✠verse 9 If vve receiue the testimonie of men the testimonie of God is greater because this is the testimonie of God vvhich is greater that he hath testified of his sonne ✠verse 10 * He that beleeueth in the sonne of God hath the testimonie of God in him self ⊢ He that beleeueth not the Sōne maketh him a lier because he beleeueth not in the testimonie vvhich God hath testified of his sonne ✠verse 11 And this is the testimonie that God hath giuen vs life euerlasting And this life is in his sonne ✠verse 12 He that hath the Sonne hath life he that hath not the sonne of God hath not life ✠verse 13 These thinges I vvrite to you that you may knovv that you haue eternal life which beleeue in the name of the sonne of God ✠verse 14 And this is the confidence which vve haue toward him that * vvhat soeuer vve shal aske according to his vvill he heareth vs. ✠verse 15 And vve knovv that he heareth vs vvhatsoeuer vve shal aske vve knovv that vve haue the petitions vvhich vve request of him ✠verse 16 He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death There is ″ a sinne to death ″ for that I say not that any man aske ✠verse 17 Al iniquitie is sinne And there is a sinne to death ' ✠verse 18 Vve know that euery one vvhich is borne of God sinneth not but the generation of God preserueth him and the vvicked one toucheth him not ✠verse 19 Vve knovv that vve are of God and the vvhole vvorld is set in vvickednesse ✠verse 20 And vve knovve that the sonne of God commeth and he * hath giuen vs vnderstanding that vve may knovv the true God may be in his true sonne This is the true God life euerlasting ✠verse 21 My litle children keepe your selues ″ from Idols Amen ANNOTATIONS CHAP. V. 5. His commaundements are not heauie Hovv can the Protestants say that Gods commaundements can not possibly be fulfilled or kept in this life seing the Apostle saith they be not heauie and Christ saith his yoke is svveete and his burden light See for the ful vnderstanding of this place S. Augustine de perfectione iustitia c. 10. The Heretikes in fauour of their foresaid errour rather translate His commaundements are not greuous then are not heauie 7. Three vvhich giue testimonie An expresse place for the distinction of three persons the vnitie of nature and essence in the B. Trinitie against the Arians and other like Heretikes vvho haue in diuers ages found them selues so pressed vvith these plaine Scriptures that they haue as it is thought altered and corrupted the text both in Greeke and Latin many vvaies euen as the Protestants handle those textes that make against them But because vve are not novv troubled vvith Arianisme so much as vvith Caluinisme vve neede not stand vpon the varietie of readings or expositions of this passage See S. Hierom in his epistle put before the 7 Canonical or Catholike Epistles 16. A sinne to death A sinne to death is an other thing then a mortal sinne for it is that mortal sinne onely vvhereof a man is neuer penitent before his death or in vvhich he continueth til death and dieth in it I affirme saith S. Augustine de correp grat c. 12 that a sinne to death is to leaue faith vvorking by charitie euen til death So likevvise in the vvordes before a sinne not to death is not that vvhich vve call a venial sinne but any that a man committeth and continueth not therin til death 16. For that I say not If the sinne to death vvhere of he speaketh be the sinne vvherein a man dieth vvithout repentance according to S. Augustines vvordes before rehearsed then the praier vvhich he speaketh of must needes be praier for the dead because he speaketh of praying or not praying for them that died in deadly sinne exhorting vs to pray and encouraging vs to doe it vvith confidence to be heard if vve pray for them that departed this life not in deadly sinne and contrarivvise in maner dissuading discouraging vs from praying for such as continued in vvickednes euen til their liues end And S. Augustine setteth dovvne the Churches practise agreable to the Apostles meaning li. 21 c. 24. de Ciuit. Dei if there be any saith he that persist til death in impenitence of hart doth the Church novv pray for them that is for the soules of them that so are departed So saith he And this is the cause that Concilium Bracharense primum sap 34 forbiddeth to pray for such as die in desperation or kil them selues and the reason vvhy the Church forbeareth to pray for Heretikes that die in their heresie or mainteine heresie vnto death and by their death And that the place is most properly or onely meant of praying for the departed this conuinceth that neither the Church nor any man is dehorted here from praying for any sinner yet liuing not for he remission of any sinne in this life al sinnes of vvhat sort soeuer being pardonable so long as the committers of them be in case and state to repent as they be so long as they be in this vvorld And vve see that the Church praieth and is often heard for Heretikes Ievves Turkes Apostataes and vvhat other infidels or il men soeuer during their liues And it is great blasphemie that the Caluinistes vtter vpon this place to vvit that Apostasie and certaine other sinnes of the reprobate can not be forgiuen at al in this life Vvhich they hold onely to auoid the sequele of praying for the dead vpon these vvordes of S. Iohn besides that they must take vpon them presumptuously to knovv and discerne of Gods secretes vvho be reprobate and vvho be not and according to that pray for some and not for othersome al vvhich is most vvicked and absurd presumption As for their allegation that S. Ieremie the Prophet vvas forbidden to pray for the Ievves and vvarned that he should not be heard Chap. 7. 11. 14 there is great difference first he had a reuelation by the vvordes of God that they vvould continue in their vvickednes as vve haue not of any certaine person vvhereof S. Iohn here speaketh secondly Ieremie vvas not forbidden to pray for the remission of their sinnes nor had denial to be heard therein for any mans particular case vvhereof the Apostle here speaketh but he vvas told that they should not escape the temporal punishment and affliction vvhich he had designed for them and that he vvould not heard him therein 21. From idols It is so knovven a treacherie of Heretikes to trāslate idola images as here and in a
candlestickes of the vvorld no doubt to signfie that Christ preserueth the truth onely in and by the lavvful Bishops and Catholike Church and that Christs truth is not to be sought for in corners or conuenticles of Heretikes but at the Bishops handes and * vpon the candlesticke vvhich shineth to al in the house 20. The Angels of the Churches The vvhole Church of Christ hath S. Michael for her keeper and Protector and therfore keepeth his holy day onely by name among al Angels And as earthly kingdoms haue their special Angels Protectors as vve see in the 10 Chapter of Daniel so much more the particular Churches of ChristeÌ„dom See S. Hierom in 34 Ezech. But of those Angels it is not here meant as is manifest And therfore Angels here must needes signifie the Priests or Bishops specially of the Churches here and in them al the gouernours of the vvhole of euery particular Church of Christendom They are called Angels for that they are Gods messengers to vs interpreters of his vvil our keepers and directors in religion our intercessors the cariers and offerers of our praiers to him and mediators vnto him vnder Christ and for these causes and for their great digniâ—ie they are here and in * other places of Scripture called Angels CHAP. II. He is commaunded to vvrite diuers things to the churches of Ephesiu Sâ—yrna Pergamus and Thyatira praising them that had not admitted the doctrine of the Heretikes called Nicolaâ—ta 22 and calling others by threates vnto penance 26 and promising revvard to him that manfully ouercommeth verse 1 AND to the Angel of the Church of Ephesus vvrite Thus saith he vvhich ″ holdeth the seuen starres in his right hand vvhich vvalketh in the middes of the seuen candlestickes of gold ✠verse 2 I knovv ″ thy vvorkes and labour and thy patience and that thou canst not beare euil men and hast tried them which say them selues to be Apostles and are not and hast found them liars ✠verse 3 and thou hast patience and hast borne for my name and hast not fainted ✠verse 4 But I haue against thee a fevv thinges bicause thou hast left thy first charitie ✠verse 5 Be mindeful therfore from vvhence thou art fallen and doe penance and doe the first vvorkes But if not I come to thee and ″ vvil moue thy candlesticke out of his place vnlesse thou doe penance ✠verse 6 but this thou hast ″ because thou hatest the factes ″ of the Nicolaïtes vvhich I also hate ✠verse 7 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercommeth I vvil giue to eate of the tree of life vvhich is in the Paradise of my God ✠verse 8 And to the Angel of the Church of Smyrna vvrite Thus saith * the first and the last vvho vvas dead and liueth ✠verse 9 I knovv thy tribulation and thy pouertie but thou art riche and thou art blasphemed of them that say them selues to be Ievves and are not but are the synagogue of Satan ✠verse 10 Feare none of these thinges vvhich thou shalt suffer Behold the Deuil vvil send some of you into prison that you may be tried and you shal haue tribulation ten daies Be thou faithful vntil death and I vvil giue thee the crovvne of life ✠verse 11 He that hath an eare let him heare vvhat the Spirit saith to the Churches He that shal ouercome shal not be hurt of the second death ✠verse 12 And to the Angel of the Church of Pergamus vvrite Thus saith he that hath the sharpe tvvo edged svvord ✠verse 13 I knovv vvhere thou dvvellest vvhere the seate of Satan is and thou holdest my name and hast not denied my faith And in those daies Antipas my faithful vvitnesse vvho vvas slaine among you vvhere Satan dvvelleth ✠verse 14 But I haue against thee a fevv thinges because thou hast there them that hold the doctrine of Balaam vvho taught Balac ″ to cast a scandal before the children of Israel to eate and commit fornication ✠verse 15 so hast thou also them that hold the doctrine of the Nicolaïtes ✠verse 16 In like maner doe penance if not I vvil come to thee quickly and vvil fight against them vvith the svvord of my mouth ✠verse 17 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercoÌ„meth I vvil giue the hidden manna and vvil giue him a vvhite counter and in the counter a nevv name Written vvhich no man knovveth but he that receiueth it ✠verse 18 And to the Angel of the Church of ThyatÃra vvrite Thus saith the Sonne of God vvhich hath eies as a flame of fire and his feete like to latten ✠verse 19 I knovv thy vvorkes and faith and thy charitie and ministerie and thy patience and thy last vvorkes moe then the former ✠verse 20 But I haue against thee a fevv thinges because thou permittest ″ the vvoman * Iezabel vvho calleth her self a prophetesse to teache and to seduce my seruantes to fornicate and to eate of thinges sacrificed to idols ✠verse 21 And I gaue her a time that she might do penance and ″ she vvil not repent from her fornication ✠verse 22 Behold I vvil cast her into a bedde and ″ they that commit aduoutrie vvith her shal be in very great tribulation vnlesse they do penance from their vvorkes ✠verse 23 and her children I vvil kil vnto death and al the Churches shal knovv * that I am he that searcheth the reines and hartes and I vvil giue to euery one of you according to his vvorkes ✠verse 24 But I say to you the rest vvhich are at Thyatira vvhosoeuer haue not this doctrine vvhich haue not knowen the depth ' of Satan as they say I vvil not cast vpon you an other vveight ✠verse 25 Yet that vvhich you haue hold til I come ✠verse 26 And he that shal ouercome and keepe my vvorkes vnto the end ″ I vvil giue him povver ouer the nations ✠verse 27 and * he shal rule them vvith a rod of yron and as the vessel of a potter shal they be broken ✠verse 28 as I also haue receiued of my father and I vvil giue him the morning starre ✠verse 29 He that hath an eare let him heare vvhat the Spirit saith to the Churches ANNOTATIONS CHAP. II. 1. Holdeth the seuen Much to be obserued that Christ hath such care ouer the Church and the Bishops thereof that he is said here to beare them vp in his right hand and to vvalke in the middes of them no doubt to vphold and preserue them and to guide them in al truth 2. Thy vvorkes labour patience c. Things required in a Bishop first good vvorkes and great patience in tribulation next zeale and sharpe discipline tovvard offenders
his elect that crie to him day and night I say to you he vvil quickly reuenge them And if God do not heare the Saincts sometime nor graunt their requestes is it therfore consequent that they do not or may not pray Then Christ him self should not haue praied his father to remoue the bitter cuppe of death from him because that petition vvas not graunted 10. Reuengest thou not They do not desire reuenge vpon their enemies for hatred but of charitie and zeale of Gods honour praying that his enemies and the persecutors of his Church and Saincts that vvil not repent may be confounded and that our Lord would accelerate his general iudgement that so they might attaine the perfect crowne of glorie promised vnto them both in body and soule vvhich is to desire the resurrection of their bodies vvhich then shal triumph perfectly and fully ouer the persecutors that so cruelly handled the bodies of the elect vvhich shal then appeare glorious to the enemies cōfusion 11. Til their fellovv seruantes be complete There is a certaine number that God hath ordained to die for the testimonie of truth and the Catholike faith for conformitie of the members to the head CHRIST our cheefe Martyr and til that number be accomplished the general condemnation of the vvicked persecutors shal not come nor the general reward of the elect CHAP. VII The earth being to be punished 3 they are commaunded to saue them that are signed in their foreheads 4 vvhich are described and numbered both of the Ievves and Gentiles blessing God 13 Of them that vvere clothed in vvhite stoles or long robes verse 1 AFTER these things I savv foure Angels stāding vpon the foure corners of the earth holding the foure vvindes of the earth that they should not blovv vpon the land nor vpon the sea nor on any tree ✠verse 2 And I savv an other Angel ascending from the rising of the sunne hauing the signe of the liuing God he cried vvith a loud voice to the foure Angels to vvhom it vvas giuen to hurt the earth and the sea ✠verse 3 saying Hurt not the earth and the sea nor the trees til vve signe the seruants of our God in their foreheades ✠verse 4 And I heard the number of them that vvere signed an hundred fourtie foure thousand vvere signed of euery tribe of the children of Israël ✠verse 5 Of the tribe of Iuda tvvelue thousand signed Of the tribe of Ruben tvvelue thousand signed Of the tribe of God tvvelue thousand signed ✠verse 6 Of the tribe of Aser tvvelue thousand signed Of the tribe of Nephthali tvvelue thousand signed Of the tribe of Manasses tvvelue thousand signed ✠verse 7 Of the tribe of Simeon tvvelue thousand signed Of the tribe of Leui tvvelue thousand signed Of the tribe of Issachar tvvelue thousand signed ✠verse 8 Of the tribe of Zabulon tvvelue thousand signed Of the tribe of Ioseph tvvelue thousand signed Of the tribe of Beniamin tvvelue thousand signed ✠verse 9 After these things I savv a great multitude vvhich no man could number of al nations and tribes and peoples tonges standing before the throne and in the sight of the Lambe clothed in vvhite robes and palmes in their hands ✠verse 10 And they cried vvith a lovvd voice saying Saluation to our God vvhich sitteth vpon the throne and to the Lambe ✠verse 11 and al the Angels stoode in the circuite of the throne and of the seniors and of the foure beastes and they fal in the sight of the throne vpon their faces and adored God ✠verse 12 saying Amen Benediction and glorie and vvisedom thākesgiuing honour and povver and strength to our God for euer and euer Amen ⊢ ✠verse 13 And one of the seniors ansvvered said to me These that are clothed in the vvhite robes vvho be they whence came they ✠verse 14 And I said to him My Lord thou knovvest And he said to me These are they vvhich are come out of great tribulation and haue vvashed their robes and made them vvhite in the bloud of the Lambe ✠verse 15 therfore they are before the throne of God and they serue him day and night in his temple and he that sitteth in the throne shal dvvel ouer them ✠verse 16 * they shal no more hunger nor thirst neither shal the sunne fall vpon them nor any heate ✠verse 17 because the Lambe vvhich is in the middes of the throne shal rule them and shal conduct them to the liuing fountaines of vvaters and * God vvil vvipe avvay al teares from their eies ⊢ CHAP. VIII 1 The seuenth seale being opened there appeare Angels vvith trempets 5 and vvhen an other Angel povvred out fire taken from the altar vpon the earth there folovv diuers tempestes 7 In like maner vvhiles foure Angels of the seuen sound their trempets there fall sundrie plagues verse 1 AND vvhen he had opened the seuenth seale there vvas made silence in heauen as it vvere halfe an houre ✠verse 2 And I savv seuen Angels standing in the sight of God and there vvere giuen to them seuen trompets ✠verse 3 And an other Angel came and stoode before the altar hauing a golden censar and there vvere giuen to him many incenses that he should giue of the praiers of al sainctes vpon the altar of gold vvhich is before the throne of God ✠verse 4 And the smoke of the incēses of the praiers of the sainctes ascended from the hand of the Angel before God ✠verse 5 And the Angel tooke the censar and filled it of the fire of the altar and cast it on the earth and there vvere made thunders voices and lightenings and a great earthquake ✠verse 6 And the seuē Angels vvhich had the seuen trompets prepared them selues to sound vvith the trompet ✠verse 7 And the first Angel sounded vvith the trompet and there vvas made haile and fire mingled in bloud and it vvas cast on the earth the third part of the earth was burnt the third part of trees vvas burnt and al greene grasse vvas burnt ✠verse 8 And the second Angel sounded vvith the trompet and as it vvere a great mountaine burning vvith fire vvas cast into the sea and the third part of the sea vvas made bloud ✠verse 9 and the third part of those creatures died vvhich had liues in the sea and the third part of the shippes perished ✠verse 10 And the third Angel sounded vvith the trompet and a great starre fel from heauen burning as it vvere a torche and it fel on the third part of the floudes and on the fountaines of vvaters ✠verse 11 and the name of the starre is called vvormevvod and the third part of the vvaters was made into worme wod and many men died of the vvaters because they vvere made bitter ✠verse 12
of the last iudgement but of the Sees or Consistories of Bishops and Prelates and of the Prelates them selues by vvhom the Church is novv gouerned As the iudgement here giuen can be taken no othervvise better then of that vvhich vvas said by our Sauior Mat. 18. Whatsoeuer you binde in earth shal be bound in heauen and therfore the Apostle saith What haue I to doe to iudge of them that are vvith out 4. And the soules He meaneth saith S. Augustine in the place alleaged the soules of Martyrs that they shal in the meane time during those thousand yeres vvhich is the time of the Church militant be in heauen vvithout their bodies and reigne vvith Christ for the soules saith he of the godly departed are not separated from the Church vvhich is euen novv the kingdom of Christ for els there should be kept no memorie of them as the altar of God in the communicating of the body of Christ neither should it auaile to hasten to Baptisme in the perils of death for feare of ending our life vvithout it nor to hasten to be reconciled if vve fortune for penence or of il conscience to be separated from the same body And vvhy are al these things done but for that the faithful departed also be members of the Church And though for an example the Martyrs be onely named here yet it is meanâ— of others also that die in the state of grace 5. The rest liued not The rest vvhich are not of the happie number aforesaid but liued and died in sinne reigne not vvith Christ in their soules during this time of the nevv Testament but are dead in soule spiritually and in body naturally til the day of iudgement S. August ibidem 3. This is the first resurrection As there be tvvo regenerations one by faith vvhich is novv in Baptisme and an other according to the flesh vvhen at the later day the body shal be made immortal and incorruptible so there are tvvo resurrections the one novv of the soules to saluation vvhen they die in grace vvhich is called the first the other of the bodies at the later day S. August liâ— 20 de Ciuiâ— c. 6. 6. They shal be Priests It is not spoken saith S. Augustine li. 20 de Ciuit. c. 10 of Bishops and Priestâ— onely vvhich are properly novv in the Church called Priests but as vve call al Christians for the mystical Chrisme or ointment so al Priests because they are the members of one Priest of vvhom the Apostle Peter saith A holy people a kingly Priesthod Vvhich vvordes be notable for their learning that thinke there be none properly called Priests novv in the nevv Testament no othervvise then al Christian men and vvomen and a confusion to them that therfore haue turned the name Priests into Ministers 7. Satan shal be loosed In the vvhole 8 chapter of the said 20 booke de Ciuitate Dei in S. Augustine is a notable commentarie of these vvordes Vvhere first he declareth that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God prouing that vvhether he be bound or loose he can neuer seduce the same The same saith he shal be the state of the Church at that time vvhen the Diuel is to be loosed euen as since it vvas instituted the same hath it been shal be at al time in her children that succede eche other by birth death And a litle after This I thought vvas therfore to be mentioned left any man should thinke that during the litle time wherein the Diuel shal be loosed the Church shal not be vpon the earth he either not finding it here vvhen he shal be leâ— loose or consuming it vvhen be shal by al meanes persecute the same Secondly he declareth that the Diuel to be bound is nothing els but not to be permitted by God to exercise al his force or fraude in tentations as to be loosed is to be suffered by God for a small time that is for three yeres and a halfe to practise and proue al his povver and artes of tentations against the Church and her children and yet not to preuaile against them Thirdly this Doctor shevveth by vvhat great mercie our Lord hath tied Satan and abridged his povver during the vvhole millenarie or thousand yeres vvhich is al the time of the nevv Testament vntil then vvith vvhat vvisedom he permitteth him to breake loose that litle time of three yeres and sixe moneths tovvard the later day vvhich shal be the reigne of Antichrist Lastly he shevveth vvhat kinde of men shal be most subiect to the Diuels seductioÌ„ euen such as novv by tentation of Heretikes goe out of the Church and vvho shal auoid it By al vvhich vve may confute diuers false expositioÌ„s of old late Heretikes first the auÌ„cient sect of the Millenaries that grounded vpon these thousand yeres named by the Prophet this heresie that there should be so many yeres after the resurrectioÌ„ of our bodies in vvhich vve should reigne vvith Christ in this vvorld in our bodies in al delites and pleasures corporal of meates drinkes and such like vvhich they called the first resurrection of vvhich heresie Cerinthus vvas the author Epiph. haer 77. in fine Hiero. Câ—mment in c. 19 Mat. August har 8 ad Quodvulâ— Deum Eusâ—bius also li. 3 historia c. 33 shevveth that some principal men vvere in part though after a more honest maner coÌ„cerning those corporal delicacies of the same opinion by misconstruction of these vvordes of S. Iohn Vvhereby vve learne and al the vvorld may perceiue the holy Scriptures to be hard vvhen so great clerkes did erre and that there is no securitie but in that sense vvhich the Church allovveth of The late Heretikes also by the said S. Augustines vvordes are fully refuted affirming not only that the Church may be seduced in that great persecution of the Diuels loosing but that it hath been seduced euen a great peece of this time vvhen the Diuel is bound holding that the very true Church may erre or fall from truth to errour and idolatrie yea vvhich is more blasphemie that the cheefe gouernour of the Church is Antichrist him self and the very Church vnder him the vvhooâ—e of Babylon and that this Antichrist vvhich the Scriptures in so many places and here plainely by S. Augustines exposition testifie shal reigne but a small time and that tovvard the last iudgement hath been reuealed long sithence to be the Pope him self Christs ovvne Vicar and that he hath persecuted the Saincts of their secte for these thousand yeres at the least Vvhich is no more but to make the Diuel to be loose and Antichrist to reigne the vvhole thousand yeres or the most part thereof that is almost the vvhole time of the Churches state in the new TestameÌ„t vvhich is against this and other Scriptures euidently appointing that to be the time of
Cain Balaam Corè 695. 704. to the Diuel him self 244 marg Al the forerūners of Antichrist p. 123. 124. 240 marg 556. 558. 679. 741. False-prophets false christes lying maisters foretold in the new Testament 119 marg 68 and 69 and 669 marg Many maisters 648. Many antichristes 679 nu 18. Rauening vvolues 19. 353. Theeues not entring by the doore 248 m. 250. Prophecied of and liuely described by S. Paul S. Peter S. Iude c. 352. 573. 574. 669. 670. 672. 693. locustes 715. The causes that men fall to heresie 565. mar 583. Heauen shut vntil the Passion of Christ p. 9. nu 16. p. 621. marg p. 633. See Limbus patrum Differences of rewardes and glorie in heauen p. 37. 58. 430. 465. marg 534. nu 1. 259. marg See Merites Vvorkes Revvard Hospitalitie toward the afflicted for religion 27 marg 28. nu 41. 505 marg See Almes Vvhat a heinous sault it is not to receiue and harbour Catholike Preachers and Priests 163. marg I IESVS in English Sauiour 4 marg This name is to be adored and reuerenced 530. It worketh miracles 112. 299 marg The force thereof against Diuels ibid. and 577. Ansvvers to the sophistical arguments vsed by heretikes against the reuerence done to this name 530. By irreuerence therevnto they prepare the way to Antichrist 723. Idols in al the Bible signifie the false Gods of the Pagans 687 383 mar The Caluinistes applying the word against sacred Images are condēned long since by the 2 Councel of Nice 687. See Images They are ashamed of their translating image for idol ibid. Heresies are the idols of the new Testament pag. 448. Images 345. 623. 687. 688. They haue Gods owne warrant 623. 688. Their differēce from idols 687. 688. Hovv they are adored 530. 633. Their antiquitie 24. 688. Their fruite and commoditie 345. 688. Images of the B. Trinitie and of Angels 345. Image-breakers old cōdemned Heretikes by the 2 Nicene Councel 687. 688. They are accursed by the same Councel that apply the places of Scripture that speake of the Pagans Idols against sacred images 687. Miracles wrought by the image of Christ p. 24. The abolishing of Christs image a preparatiō to set vp the image of Antichrist 723. The honour of Christs image is the honour of Christ him self 723. Indulgences See Pardons Iustification or to be iustified vvhat it signifieth 387. nu 13. The first and second iustification 387. The first iustification of mere grace vvithout vvorkes 392. 409. 412. nu 32. 516. 389. marg Iustification by vvorkes pag. 16. 138. 387. pag. 645. 646. 647. 682. 736. Not by faith only See faith Vvhat vvorkes iustifie not pag. 390. nu 20. 28. p. 392. 411. 632. nu 6. 633. 499. marg Iustification attributed to hope charitie c. 402. 633. nu 33. Charitie the principal vertue in iustification 509. 566. Hovv the Protestants admit charitie good workes to iustificatiō 509. Vvhy it îs so often attributed to saith 394. 632. 502 marg 606. marg S. Paules meaning vvhen he commendeth faith 633. The iustice of faith 408. True inherent iustice not imputatiue 14. 138. 139. 387. 390. 394. marg 395. nu 5. pag. 427. nu 30. pag. 511. 513 marg 517. mar 519. mar 524 marg 543. 682. 398 marg Hovv it is said None iust 390. Hovv it is said Reputed to iustice 391 marg Increase of iustice 744 marg 396 marg 550 marg Hovv it is called Gods iustice 383 marg 390 nu 22. pag. 480. 481. 531. Hovv Christ is our iustice 427. The Protestants auoid the vvord Iustifications 138. nu 6. p. 736. nu 8. The iustice of Moyses Lavv vvhat 408 marg L Ovr B. LADIE vvithout sinne 94. 395. 676. Her perpetual virginitie 4. 5. nu 25. She vovved virginitie 138. Her life death Assumption pag. 291. Her blessednes 171 marg Her festiuities 291. Her excellencie titles prerogatiues 138. 139. 173. 221. 273. 291. 292. 171 marg Her honour 139. 291. 292. She is our Aduocate 292. 679. our hope 292. 548. marg The meaning of the termes and titles giuen vnto her 292. God and our Ladie saue vs. 337. The often saying of the Aue Marie 138. The auncient fathers vsed the same 291. 292. Holy Simeon prophecied of her sorovves 145. She vvas alvvaies partaker of sorovves vvith Christ ibidem 272 marg ful of deepe contemplations 142. The meaning of Christs speaches vnto her that may seeme hard 221. nu 4. 5. The Protestants keepe no Holiday of her 191. They keepe not the day of her death as they doe of all other cheefe Saincts in the new Church of Englād ibidem They are not of those generations that she prophecied should call her blessed 136 marg They derogate from her honour 138. 295. Laie men must not iudge of their Pastors of the sense of Scriptures of questions in religion pag. 344. They must receiue the Sacraments c. not at their owne hand but of their Clergie and Pastors 40. nu 19. 42. marg See Priests Clergie Limbus patrum or Abrahams bosom 186. marg 187. 296. 633. 708 marg 621. mar A third place 162. 708 marg The iust men of the old Testament were not in heauen til Christs Ascension 186. Christ descended into Hel to deliuer them 187. See Hel Heauen M MAchabees Canonical Scripture 138. See p. 250. MARIE See our B. Ladie L. Mariage a Sacrament 55. nu 6. p. 187. nu 18. p. 221. nu 2. p. 523. Indissoluble both parties liuing 14. 55. 113 marg 116. 187. 221. 397. marg 440. and not lawful after diuorce ibidem Honoured by Christs presence p. 221. Perfect best without carnal copulation 4. nu 16. See Chastitie Continencie How it is honorable in al. 637. Inferior to virginitie and widow hod 4. 438. marg 439 marg 440. See Chastitie Mariage of Priests and votaries vnlawful See Priests Vovv Old heresies against Mariage 574. Catholikes falsely charged vvith the same 574. 575. They esteeme of mariage more then the Protestants 523. Martyrs true and false p 13. p 457. No true Martyrdom out of the Cathol Church p. 457. Martyrdom a most acceptable sacrifice 592. Their reward glorie 702 and 713 marg How they crie for reuenge 712. Their chereful and constant countenance before the persecutors 305 marg Their comfort at the very time of death torments 309 marg MASSE See Sacrifice The word Masse 447. The Liturgie or Masse of the Apostles 330. of the Greeke fathers ibidem It is agreable to Christs institution 451. 452. 453. to the Apostles tradition 454. to S. Paul concerning the praiers and petitions therein 567. Kyrie eleison 463. Gloria in excelsis pag. 140 inner marg Sanctus thrise repeated 707 and 708. Hosanna 61. Sursum corda 463. The Canon 267. The Pater noster 567. Agnus Dei 217 inner marg 453 nu 29. Kissing the Pax. 423. Domine nō sum dignus 21. 453. nu 29. Communio 452. Hovv Antichrist his Ministers shal abolish the Masse
It remitteth venial sinnes Confessing of Christ and his truth Act. 9. The Gospel on the 2. Sunday in Aduent Luc. 7 18. Esa 35 5. 61 1. Mal. 3 1. Luc. 16 16. Mal. 4 5. Luc. 7 31. Mt. 3 4. Luc. 10 13. Luc. 10 21. The Gospel vpoÌ„ S. Matthias day Feb. 24. and vpon S. Francis day Octob. 4. and for many Martyrs Eremitical life Elias Penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dionys Eccl. hier c. 3. in initio Mt. 18. â— The commaundements possible Mr. 2 23. Lu. 6 â— 1. Re. 21 4. Leu. 24 9. Nu. 28 9 Ose 6 6. ⸬ See the annotatioÌ„ chap. 9 13. Mr. 3 1 Lu. 6 6. Es 42 1 Luc. 11 14. Mar. 3 22 ⸬ Therfore the Kingdom of heretikes can not possibly stand because it is alwayes ful of diuisioÌ„ and dissension ⸬ It is a mans owne free wil and election to be a good tree or an il tree to bring forth good fruites or bad S. Augustine vpon this place li. 2. c. 4 de actis cum Fâ—lic Manichaeâ— THE GOSPEL vpon vvenesday the first weeke of Lent Ion. 2 â— Ion. 3 5. 3. Reg. 10 1. Luc. 11. 24. 2. Pet. 2 20. Mar. 3 31. The Gospel vpoÌ„ the day of the Seuen Brethren c. Iulij â—0 Luc. 8. 20. Neuters in religion Ep. â—8 Final impenitence Remission of sinnes in the Church Purgatorie Al Heresies alleage Scriptures Mr. 4 1. Lu. 8 4. ⸬ When Gods word is preached they proprely haue eares to heare that haue hartes to obey and they hearing do not heare which heare by sense of their body and obey not by consent of their hartes Aug. de dono perseu c. 14. Luc. 10 23. The Gospel vpoÌ„ the 5 Sunday after the Epiphanie The Gospel vpoÌ„ the â— Sunday after the Epiphanie Mar. 4 30. Luc. 13 18. Psa 77 2. ⸬ Nor God then but the Diuel is the author of all euil The Gospel for Virgins other holy women ⸬ Here also are signified good and bad in the Church Mr. 6 1. Luc. 4 16. Difference of merites and rewardes God is not the author of euil Iren. apud Euseb li. 5. c. 19. Calu. li. 2 Instit c. 4. Good and euil in the Church Mar. 6 14. Lu. 9 7. 3 19. ` brother Philips ⸬ A wicked and rash othe and more wickedly fulfilled because an vnlawfull othe bindeth no maÌ„ ⸬ S. Iohns disciples at this time had wel learned their duety toward Christ Mar. 6 31 Lu. 9 10 Io. 6 2. The Gospel vpon the Octaue of S. Peter and S. Paul Iulij 6. Mar. 6 46. Io. 6 16. ⸬ NotwithstaÌ„ding the infirmities of them that gouerne the Churche yet Christ sustaineth them and holdeth them vp yea and by them whatsoeuer they are he vpholdeth and preserueth his Church ⸬ See before chap. 9 20. Hiero. in Epitaph Paula c. 6. Sacrilege against holy Relikes Eremites Peters Primacie Mr. 7 1. The Gospel vpoÌ„ wensday the 3. weeke in Lent Exo. 20 12. Leu. 20 9. Esa 29 13. The Gospel vpoÌ„ Thursday the fifth weeke in Lent Mr. 7. 25. ⸬ It were a straunge case that Christ should commend in this woman a sole faith without good workes that is to say a dead faith such as could not worke by loue and which S. Iames doubted not to call the faith not of Christians but of Diuels Aug. de Fid. Op. c. 1â— Mr. 8 1. ⸬ Here we see againe that the people must not be their owne caruers nor receiue the Sacraments or other spiritual sustenance immediatly of Christ or at their owne haÌ„d but of their spiritual gouerners 1. Cor. 14. The difference betwene the Iewish traditions here reprehended and the Churches Apostolical traditions â— Thes 2 15. 1. Cor. 11. * Act. 15. a Aug. Ser. de teÌ„p 251. See 1. Cor. 16 2. b Epiph. har 75 c Hiero. ep 54 ad Marcel coÌ„t Mont. * Luc. 2 37 Tob. 12. Iudith c. 8 Esth 4. Luc. 10 16 * Mat. 18 17. Difference of meates Catholike abstinence Gen. 3. Mar. 8 12. Luc. 12 54. Mat. 12 39. Mar. 8 14. Lu. 12 1. Mat. 14 17. 15 34. The Gospel vpoÌ„ SS Peter and Paules day Iun. 29. And in Cathedra Petri Roma Ian. 18. Antiochia Febr. 22. And Petri ad vincula Aug. 1. And on the day of the creation and coronation of the Pope and on the Anniuersarie thereof Mar. 8 27. Luc. 9 18. Io. 1 42. ⸬ That is a Rocke Io. 21 15. ⸬ This word in Hebrew signifieth an aduersarie as 3 Reg. 5 4. and so it is taken here THE GOSPEL for a Martyr that is a bishop Mar. 9 1 Luc. 9 27. OF PETERS PRIMACIE Hilar. can 6 in Mat. li. 6. de Trinit Chrys ho. 55 in Mat. Basil li. 1 adu Eunom PETER Cyril li. â— c. 12 Com. in Io. Hilar. in hunc loâ—uÌ„ Basil li. de poenit 2 Mt. 5. 14. 3 Luc. 22. 19. Thou art Cephah and vpon this Cephah rocke Aug. li. 1 retr c. 21. 〈…〉 in Ps 69. de verb. Do. sec Io. ser 49. ser 15. 16. 26. 29 de Sanctis Annot in Iob c. 30. * Theodor. li. 5 haer Fabul c. de poenit Hiero. ep 7 to 2. Psal cont part Donat to 7. Leo ep 89. Psal cont part Donati De vtil â—â—ed c. 17. Cyp. epist 73. Greg. li. 4. ep â—2 ind 11. The dignities of the keies Apoc. 1. Esa â—2 22 Esa 22. Apoc. â— Good workes Freewill The TRANSFIGVRATION of our Lord celebrated in the Church the 6. of Aug. Mr. 9 2. Luc. 9 28. 2. Pet. 1 17. The Gospel of the said feast of the 2. Sunday in Lent and on the Saterday before Mal. 4 5. Mar. 9 14. Luc. 9 37. Mr. 9 31 Luc. 9 44. ⸬ These didrachmes were peeces of money which they payed for tribute ⸬ This stater was a double didrachme and therfore was payed for two Christ can exhibite his body vnder what forme he list Saincts after their death deale with and for the liuing Holy places 2. Pet. 1 18. Exo. 3 â— Deuotion and Pilgrimage to the same The holy land Elias Luc. c. 17. Mal. 4 5. True miracles onely in the Cath. Church Mt. 10. 1. Cor. 13. Hiero. in vita S. Hi lariâ—nis Niceph. li. 6 c. 17. Gregorius Than maturgus Prayer and Fasting Greg. Niss de vit Gregorij The priuileges and exemptions of the Clergie Peters praeminence Mr. 9 34. The Gospel on Michelmas day Septemb. 29. And vpon his Apparition Maij 8. Luc. 9 46. ⸬ Humility innocencie simplicity coÌ„mended to vs in the state and person of a childe Mr. 9 42. Lu. 17 2 Mt. 5 30 Mar. 9 43. Luc. 19 10. Lu. 15 4 Luc. 17 3. The Gospel vpoÌ„ Tuesday the 3 weeke in Lent Deu. 19 15. ⸬ That is as S. ChrysostoÌ„ here expoundeth it tell the Prelates and cheefe Pastours of the Church for they haue iurisdiction to binde and loose such offenders by the wordes folowing v. 18. ⸬ Al ioyning together in the vnity of Christes Churche in Councels
power to giue it otherwise See the annot â— 20 23. Good workes necessarie Right inteÌ„tion We must vse Gods gifts Good and bad in the Church Heauen is the reward of good workes and Hel of the contrarie The Passion according to S. Matthew in these two Chapters is the Gospel at Masse vpon Palme Sunday Mr. 14 1 Lu. 22 1 TENEDRE Wenesday Mr. 14 3. Io. 12 3. ⸬ Hereby 〈◊〉 learne that the good workes of Saincts are to be recorded and set forth to their honour in the Church after their death whereof rise their holy daies and CoÌ„memorations Mr. 14 10. Lu. 22 3 Mr. 14 12. MAVNDY thursday Lu. 22 7 Ps 40 10. 1. Cor. 11 24. ⸬ See the margent note Mar. 14 23. THVRSDAY night The NOCTVRNE of Mattins in the Churches Seruice answereth to this night part of our Sauiours Passion and so consequently the other Canonical houres to the rest Zach. 13 7. Io. 13 38. 10. 18 3. Io. 2 19. Dan. 7 13. To this time the LAVDES do answer in the Churches Seruice Cost vpoÌ„ Churches altars c. Releefe of the poore Ambros li. 2 Off. c. 2â— Christ alwaies with vs in the B. Sacrament A wonderful mysterie in the Institution of the B. Sacrament The holy Eucharist is both a Sacrifice and a Sacrament Mat. 2â— 2â— The blessing of Christ referred to the creatures and working an effect in theÌ„ Consecration â— Cor. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transsubstantiation No figuratiue but a real presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The elements after consecratioÌ„ called bread and wine Gen. 2. Exo. 7. Io. â— De â—rat Vigils and Nocturnes Do. nu â—5 * Adu Vigilant ep â—3 The vertue of the holy Ghost Mans infirmitie Peters teares and repentance PRIME or Hora prima in the Churches Seruice Mr. 15 1 Lu. 23 1. Io. 18 28. GOOD FRIday ⸬ This Corbana was a place about the Temple which receiued the peoples gifts or offerings See Mar. 12 v. 42. Zach. 11 12. HORA TERTIA in the Churches Seruice Io. 19 2. HORA SEXTA in the Churches Seruice Ps 21 19 Ps 21 9. Sap. 2 18. HORA NONA in the Churches Seruice HORA VESPERARVM or Euensong HORA COMPLETORII or Complin SATVRDAY called Sabbatum saâ—â—ctum Horrour of conscience Desperation They that execute lawes against their coÌ„science are like to Pilate Christ derided in the B. Sacrament euen as vpoÌ„ the Crosse Catechis Calu. Instit li. 2. 16. Caluins blasphemie Reuerent vsing of our L. Body S. Hiero. in hunc locum * to 1 CoÌ„cil Corporals The Gospel for the night Masse of Christes Resurrection which is now vsed to be said on Easter eue in the morning Mr. 16 1. Luc. 24 1. Io. 20 1. EASTER day Mt. 29 32. The Gospel vpoÌ„ Friday in Easter weeke The Gospel in the feast of the B. Trinitie In Ep. 17 Paulae Eustoch ad Marcel to 1. The holy Sepulcher and Pilgrimage therevnto Esa 11. The Catholike Church to be gathered of al Nations And Christs continual protection of the same Church In Catal. Script Ecclesiast Philo de Supplicibus In Catalogo * Naucler generat 28. THE FIRST part of this Gospel of the preparatioÌ„ to Christs manifestation Mal. 3 1. Esa 40 3. the prophets Mt. 3 1. ⸬ Iohns baptisme put them in hope only of remissioÌ„ of sinnes as a preparatiue to Christes Sacrament by which sinnes were indeede to be remitted Aug. li. 5 de bapt c. 10. Lu. 3 4. Io. 1 15. Mt. 4 1. Lu. 4 1. THE SECOND part of this Gospel of Christs manifestation Mat. 4 12. Luc. 4 14. ⸬ He doth not preach beleefe or faith only but penance also Mat. 4 18. Lu. 5 2. Mat. 4 13. Lu. 4 31 Luc. 4 32. Mat. 8 14. Luc. 4. 42. Mt. 8 2. Lu. 5 12. ⸬ Our Sauiour euen when he healed the leper by extraordinarie miraculous power would not yet breake order but sent the partie to the Priest Leu. 14 3. Confession Particular confession Iohns example of penance Baptisme in water Calu. 4. inst c. 16. The B. Trinitie Christs example of penance Solitarie contemplation Mt. 9 1. Lu. 5 18 ⸬ Our Lord is moued to be merciful to sinners by other mens faith and desires and not only by the parties owne meanes alvvay Iob. 14 4. Esa 43 25. Mt. 9 9. Lu. 5 27 Mt. 9 13 Lu. 5 32 ⸬ He foretelleth that fasting shal be vsed in his Church no lesse then in the old law or in the time of Iohn the Baptist See Mat. c. 9 15. Mt. 12 1 Lu. 6 1. 1. Re. 21 6. Leu. 24 9. ⸬ The maker of the law may abrogate or dispense wheÌ„ and where for iust cause it seemeth good to him The SacrameÌ„ts to be called for in sicknes MaÌ„ hath power to remit sinnes Christ remitteth sinnes by the Priests ministerie Mt. 18 19. Mt. 18 18. ad Heliod ep 1. Amb. li. â— off c. 28. Mt. 12 9 Lu. 6 6. ⸬ The only touching of Christs holy person or any part of his clothes or whatsoeuer belonged to him did heale al diseases Mt. 5 1. 10 1. Lu. 6 12 9 1. ⸬ See here the conceite of worldly freÌ„des who thinke the Zeale of Religion madnes and therfore count them madde that are Zelous in Gods cause and for the Catholike faith and the more Zelous the more mad Mat. 12 24. Luc. 11 15. Mt. 12 46. Lu. 8 19 Sermons Seruice and praier of Heretikes The number of Twelue mystical Act. 1â— Peters preeminence Mt. 1â— Dissension of Heretikes Greg. li. â— ep 3. Venial sinnes forgiuen after death Mt. 12 32. Spiritual kinred and busines preferred before carnal and worldly The B. Virgin without sinne Mt. 13 1. Lu. 8 4. ⸬ Such as be out of the Church though they heare and read neuer so much they cannot vnderstand Esa 6 9 Bed in 4 Marc. Lu. 8 16 ⸬ Christ came not to teach his doctrine in corners and hucker mucker as Heretikes doe but to lighten the whole world therewith Lu. 8 18 ` to you that heare Mat. 13 31. Luc. 13 19. Mt. 8 23 Lu. 8 22 God is not author of sinne but mans owne will Mt. 13. Act. 〈◊〉 1. Cor. 3. The Church visibly increasing Christian religion wonderfully spreading Mat. 8 28. Luc. 8 26. ⸬ It is not with out mysterie that the diuels desired and Christ suffered them to enter into the swine signifying that filthy liuers be meete dwelling places for diuels Aug. tract 6 in ep Io. Mat. 9 18. Archsynagogue cheefe gouerner of a Synagogue Luc. 8 42. ` from ⸬ To Christ that can more easily raise a dead man then we can doe one that is but a sleepe death is but sleepe Aug. de verb. Do. Sâ—r. 44. Profane and natural men The touche of Relikes Basil in Ps 115. Scripture fondly applied to proue onely faith V. 5. By three dead are signified three kind of sinners Aug. de verb. Do. ser 44. Mt. 13 54. Lu. 4 16 Mt. 10 1 Lu. 9
9. ⸬ By this we see that this miracle was not onely maruelous and beneficial to the blinde but also significatiue of taking away spiritual blindnesse External ceremonies Heretical traÌ„slation Casting out of the Synagogue The Churches ExcoÌ„municatioÌ„ See in the Annot Mat. 18 17. The Heretikes ridiculous ExcommunicatioÌ„ Num. 16. The Gospel vpoÌ„ Tuesday in whitson weeke ⸬ The theefe is the Heretike specially any other that vnlawfully breake in vpoÌ„ the sheepe to kil destroy them by false doctrine and otherwise ⸬ That is the fashion of Iewrie other countries signifying that the shepheard or Pastor must teach the sheepe and not they him The Gospel vpoÌ„ the 2 Sunday after Easter and for S. Thomas of Canterburie Decemb. 29. Esa 40 11. Ezec. 34 23. ⸬ Christes death was so necessarie for the flocke that when he might haue escaped he voluntarily offered him self to death for his flocke c He meaneth the Church of the Gentils Ezec. 37 24. Esa 53 7. 1 Mach. 4 56. 59 The Gospel vpoÌ„ Wenesday in Passion weeke An other reading is My father that hath giuen me c. c vnum Ps 81 6. Arch-heretikes specially are the theeues that clime in an other way not by the doore WheÌ„ the Pastor must tarie or may flee Iudas Machabaeus Dedication of Churches * 2 Macha 12. Christs essence diuine nature of the Father Caluins autotheisme The Gospel vpoÌ„ Friday in the 4 weeke of Lent Lu. 7 37 Mat 26 7. Mar. 14 3. Io. 12 3. c de dormitione somni The Gospel in a Masse for the dead vpon the day of the burial or deposition Io. 9 6. ⸬ S. Cyril li. 76. vlt. in Io. and S. August Tract 49 in Io. apply this to the Apostles and Priests authoritie of absoluing sinners affirming Christ to reuiue none froÌ„ sinne but in the Church and by the Priests ministerie The Gospel vpoÌ„ friday in Passion vveeke ⸬ All men but specially NatioÌ„s must take hee-de that vvhiles to saue their temporal state they forsake God they lose not both as the Iewes did Aug. tract 49 in Io. The priuilege of the office order though in a wicked person Lu. 22 23. The 4 part THE 4 Pasche holy weeke of his Passion in Hierusalem Mt. 26 6. Mar. 14 3. The Gospel vpâ—Ì„ Munday in Holy weeke PALME SVNDAY eue ⸬ Of this womans extraordinarie offices of deuotion how acceptable they were to Christ see the Annot. Mt. 26. ⸬ The deuout offices of balming and anointing the dead bodies of the faithful are here also allowed ⸬ Not in visible and mortal coÌ„dition to receiue almes of you or such like offices for supply of my necessities The Gospel vpoÌ„ Saturday in Passion weeke PALME SVNDAY * Mt. 21 7. Mr. 11 7. Lu. 19 35. Ps 117 26. Zach. 9 9. ⸬ We may see there is a great differeÌ„ce where a man pray or adore at home or iÌ„ the Church holy places when the Gentils also came of deuotion a pilgrimage to the Temple in Hierusalem b The Gospel for S. Ignatius Febr. 1. And for a martyr that is no Bishop as namely S. Laurence Aug. 10. The Gospel vpoÌ„ Holy roode day Septemb. 14. in latin Exaltatio S. Cruciâ— Io. 3 14. Es 53 1. ⸬ If any man aske saith S. Augustine why they could not beleeue I answer rouÌ„dly because they would not Tract 13. in Io. See the meaniÌ„g of this speach Annot. Mat. 18. 15. Mar. 4 12. Esa 6 9. Mt. 13 14. Mr. 4 12. Lu 8 〈◊〉 Act. 28 27. ⸬ This is the case of many principal men in such countries where heresie hath the vpperhand who know and beleeue the Catholike faith but making cholse rather to keepe mans fauour theÌ„ Gods they dare not confesse the same Such may pray that God and the world agree together for els it is seen whose part they wil take Church ornaments Toleration of the euill The Gospel vpoÌ„ MauÌ„dy thursday at Masse and at the washing of feete Mt. 26 1 Mr. 14 1. Luc. 22 1. ⸬ By supper he meaneth the eating of the Paschal lambe for the institution of the B. Sacrament was after this MAVNDY THVRSDAY Ps 40 10. Mat. 26 18. Mar. 14 16. Luc. 22 21. ⸬ Christ had some prouision before hand giuen him by the Collections of the faithful which was vsed both in his owne necessities bestowed vpon the poore Io. 7 34. 1 Io. 3 23. Mt. 26 35. Mr. 14 29. Lu. 22 33. Puritie required to the receiuing of the B. Sacrament Venial sinnes taken avvay by sacred ceremonies Ambr. Bern. locis citaâ—is The Church defineth which are Sacraments and which not c. The Gospel vpoÌ„ SS Philip and Iacobs day Maij. 1. ⸬ These mansioÌ„s signifie differences of glorie in heauen Hiero. li. â— adu Iouin ` doe knovv The Gospel in a votiue Masse for the election of the Pope vpon whitsun eue ⸬ It is then possible both to loue Christ and to keepe his coÌ„maundements c Paraclete by interpretation is either a comforter or an aduocate and therfore to traÌ„slate it by any one of them only is ê‘haps to abridge the sense of this place ` shal knovv The Gospel vpoÌ„ whitsunday And in a Votiue Masse of the holy Ghost ⸬ See the Annot vpoÌ„ the 16 Chap. vs 12 13. li. de Babyla mart â—o 5. We may and must easely beleeue the miracles of Saincts of their relikes wheÌ„ Christ him self foretelleth they shal doe such wonderful things * Act. 5 15 19 1â— * See Annot Mat. 1â— â—0 The Heretikes as faithles iÌ„ this point as the old Pagans The HOLY GHOST is promised to the CHVRCH for euer The Spirit of truth shal assist the CHVRCH alvvaies The Arians alleage as plaine Scriptures as the ProtestaÌ„ts The Gospel for one Martyr ⸬ Christ hath some branches in his body mystical that be fruitles therfore il liuers also may be members of Christ the Church ⸬ Man may coÌ„tinually increase in iustice and sanctification so long as he liueth ⸬ S. Augustine expoundeth it of the SacrameÌ„tal word of Baptisme and not as Heretikes do of preaching onely Tract 80. in Io. ⸬ If a Schismatike pray neuer so much he is not heard because he remayneth not in the body of Christ Io. 13 34 The Gospel vpoÌ„ S. Barnabees day and on the eue of an Apostle The Gospel vpoÌ„ SS Simon and Iudes day Io. 13 16 Mt. 10 24. Lu. 6 40. ⸬ He foresheweth that many wil not obey the Churches wordes no maruel because they coÌ„temned Christes owne precepts The Gospel vpoÌ„ Sunday after the Ascension and in a Votiue of the B. Trinitie Ps 24 19. Act. 2 1. No man sure of perseuêrance Not onely faith ⸬ The Heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. c. 9 22. The Gospel vpoÌ„ the 4 Sunday after Easter ⸬ If he shal teach al truth that for euer as before c. 14. 16 how is it possible that the Church
vpoÌ„ S. Iohn the Euangelists day in Christmas Decembris 27. Io. 13 23 c So readeth S. Ambrose in Ps 45. ser 20 in Ps 118. S. Aug. tract 124 in Io. most ancient copies and seruice bookes extant in Latine other reade If I vvil other If so I vvil c. ⸬ Hovv fevv things are written of Christs actes doctriÌ„e in coÌ„parison of that vvhich he did and spake and yet the Heretikes wil needes haue al in Scripture trusting not the Apostles ovvne preaching or report of any thing that our Maister did or said if it be not vvritten Io. 20 30. Peter is here made the general Pastor and the Church is builded vpon him The ProtestaÌ„ts otherwise denying this preeminence of Peter yet to vphold their Arch bishops do aâ—ouch proue it against the Puritanes Cypr. de vnit Eâ— Li. 2 de Sacerd. Peters successors succede hiÌ„ in vniuersal authoritie S. Gregorie though he misliked the title of Vniuersal Bishop yet is most plaine both in his writings doings for the Popes Supremacie as also S. Leo the great Grego li. 4 ep 76. * See li. â— ep 72. 73 li. 2 ep 37. 45. li. 4 ep 95 li 7 ep 62. The title of vniuersal Bishop refused but vniuersal iurisdiction alwaies acknowledged and practised Bernard li. 2. c. 8. de coÌ„sider The Pope is Pastor of al Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 2 Reg. c. 5. Ps 77. Beza in hunc locuÌ„ Peter crucified at Rome THE 1 PART conteining the Infancie of Christ and the time that he liued obscurely The 2 part conteining the time of the preparatioÌ„ toward his manifestation THE 1. PASCHE The 3 part from the time that he began Mat. 4 1â— 17. to manifest him self by preaching and miracles THE 2 PASCHE THE 3 PASCHE The 4 part from the time that he began Mat. 16 â—â— to foretel to his Disciples that he must goe suffer in Hierusalem The 5 part of his going into Ievvrie toward his Passion PALME sunday The 6 part conteining the holy weeke of his Passion in Hierusalem TVESDAY night TENEBRE vvenesday MAVNDY thursday The 4 Pasche Al THVRSDAY night GOOD FRIDAY EASTER DAY LOVV SVNday ASCENSION day * Hier. in Catal. Act. 13 46 1â— 6 â—9 9. 28 28. Mat. 21 23 Esa 1. Luc. 13 33. Act. 25. 11. Luc. 23 1. Act. 28 28. Rom. 11 25. Mat. 24 â—4 Tertul. de prâ—â—â—e Act. 15. 7. Act. 15 14. Rom. 15 19. Gal. 2 9. Rom. 1 8. Mat. 21 43. The CHVRCH readeth this booke at Mattins from Low SuÌ„day vnto the 3 Sunday after Easter euen as in S. Augustines time See serm 83 93 de Diuersis â—o 10. The 1. part The expectatioÌ„ of the Holy Ghost betwene the AscensioÌ„ of Christ and the beginning of the Church ⸬ Not al particularly for the other Euangelists write diuers thinges not touched by him but al the principal and most necessarie thinges Lu. 1 3. The Epistle â—t Masse vpon Ascension day Iu. 24 49. Io. 14 26. ⸬ Iohns Baptisme gaue not the Holy Ghost ⸬ The aboundaÌ„t powring of the Holy Ghost vpon them on whitsunday he calleth baptisme Lu. 3 16. Lu. 24 49. Act. 2 1. Mar. 16 19. Lu. 24 51. ⸬ This visible companie was the true Churche of Christ which he left commauÌ„ded to keepe together til the coÌ„ming of the Holy Ghost by h to be further informed furnished to gaine al natioÌ„s to the same Societie ⸬ The Heretikes some in the text other in the margeÌ„t traslate Wiues to wit of the Apostles most Impudently knowiÌ„g in their coÌ„sciences that he meaneth the Maries other holy women that folowed Christ as Lu. 1 2 24 10. See Beza the Engl. Bible 1579. a The Epistle vpoÌ„ S. Mathias day Febr. â—4 Ps 40 9 Io. 13 18 Luc. 22 47. Io. 18 3. Mt. 27 5. 7. Psa 68 26. Ps 108 8. ⸬ No smal mysterie that the number of the twelue Apostles must needes be made vp againe The times and moments of things to come pertaine not to vs. Christ is ascended and yet really in the B. Sacrament Our B. LADY Her life Io. 19 26. 27. Dionys ep ad Timotheum Her death Her ASSVMVTION The ProtestaÌ„ts haue no feast of her at al as they haue of other Saincts How the Primitiue Church auncient fathers honoured our B. Lady * Lu. 1 48. S. Athanasius S. Ephrem S. Cyril The Greeke Liturgies of S. Iames S. Basil S. Chrysostom S. Augustine * vnica spes Sancta MARIA succurre miseris c. S. Damascene * vnicum leuamen S. Irenaeus As Adam and Eue so Christ our Lady See S. Greg Nzian in fi Trag. Christus patiens The meaning of the titles and termes giuen to our B. Lady Peter beginneth to practise his Primacie Beza in no. Test 〈◊〉 an 1565. Casting of lottes The 2 part THE comming of the Holy Ghost and beginning of the Church in Hierusalem Act. 1 4 The Epistle vpoÌ„ whitsunday Mt. 3 11. Io. 7 39. ` do vâ—e heare ` do heare a The lesson before the Epistle on Imber wenesday in whitsonweeke ⸬ Peter the head of the rest and now newly replenished with al knowledge and fortitude maketh the first Sermon Ioël 2 28. Ps 15 8. ⸬ Who but an infidel saith S. Augustine wil deny Christ to haue descended to Hel ep 99. ⸬ As his soul suffered no paines in Hel so neither did his body take any corruptioÌ„ in the graue 3. Reg. 2 10. Ps 131 11. ` this gift vvhich Ps 109 1 Contrition ⸬ Not onely amendment of life but penaÌ„ce also required be fore Baptisme in such as be of age though noâ— in that sort as aftervvard in the SacrameÌ„t of penance Aug. de fid et oper c. 11. 〈◊〉 ep 108. ⸬ Three thousand were conuerted at this first sermon 〈◊〉 they were put to the other visible companio and Church c This was the B. Sacrament which the Apostles daily ministred to the Christians at least in one kinde See chap. 20 7. Act. 4 32. The feastes of Pasche Pentecost The sending of the Holy Ghost on whitsunday and the effectes thereof Lu. 24 49 Our B. Ladie Beza Annot in hoc 〈◊〉 v. 1. Gods determination that Christ should die excuseth not the Iewes Bâ—za * Li. 12 c. 13 de Gen. 〈…〉 Corrupt translation against the Article of Christs descending into Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eng. Bible 〈◊〉 * No. Test an 1556. annot in 2 Act. v 27 24. in 1 Pet. â— 19. Liuing in common The increase perpetuitie of the VISIBLE CHVâ—â—H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpoÌ„ SS Peter and Paules eue Iun. 28. ⸬ This maketh for distinction of Canonical houres and diuersitie of appointed times to pray in Seâ— Anno◠〈…〉 The Epistle vpoÌ„ wenesday in Easter weeke Luc. 23 28. ⸬ This faith was not the faith of the same man for he looked onely for almes nor a special faith of the Apostles owne saluatioÌ„ but the whole
Auoiding of scaÌ„dal in things not vnlavvful Act. 21 39. Act. 8 3 Act. 9 2 ⸬ The Sacramc of Baptisme doth it self vvash avvay sinnes as here is plaine therfore doth not only signifie as the Heretikes affirme that out sinnes be forgiuen before or othervvise by faith only remitted Vvhereby the Churches doctrine is proued to be fully agreable to the Scriptures that the Sacraments giue grace ex opere operato that is by the force vertue of the vvorke and vvord done said in the Sacrament c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Not only the Principals but al that consent to the death or vexation of Christian men for the Catholike saith do highly offend vvhich the Apostle confesseth here that Gods mercie may be more notoriously glorified in him hereby Act. 7 38. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He said not this through perturbation of minde or of a passion but by way of prophecie that this figuratiue high priesthod then trimmed lâ—ke a vvhited vvall was to be destroied vvhereas now the true priesthod of Christ was coÌ„t Beda in hunâ— Io. Exo. 22 28. ⸬ Such prudent euasions from danger are lawful vvhich S. ChrysostoÌ„e calleth specially in this Apostle the wisdom of the serpeÌ„t as otherwise in his teaching and preaching patieÌ„co he vsed the simplicitie of dooue Phil. 3 5. Mt. 22 23. ⸬ Though God who could not lie had promised Paul that he should goe to Rome yet the Apostle omitted not humane meanes to defend him self from his enemies and otherwise neither said he as the Heretikes called Predestinates Let them do what they wil they caÌ„ not hurt me for I am prâ—destinate to goâ— to Rome See his doings and sayings to saue him self in the chap. folowing c See the courtesie equitiâ— of Heathen Officers tovvard their prisoners to saue them from al iniurie and villanie The honour of Priesthod Cypr. ep 65. 69. 〈◊〉 2. See Annot. Io. c. 11 51. The Sadducees as it seemeth denied praier for the dead Mac. li. 2. c. 12 43. Vnlawful otheâ— vovves must noâ— to kept Mat. 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Because Tertullê° the Iewes orator called Christian religion the sect or as it is there vers â— in the Greeke the heresie of the Nazarens S. Paul ansvvereth and shevveth that it is no heresie And as for the word Sect. in this place it is in the Greeke According to the vvay vvhich they call heresie as also Act. 9 2. 24 22. And therfore the vvord sect here is so taken See Annot. c. â—â— â—2 c the God of my fathers Ro. 15 28 Act. 21 26. Act. 23 6. ⸬ The Apostolike teaching was not of only or special faith but of iustice chastitie iudgement that is to say of the terrour of Hel and other Gods iudgements in the next life ansvverable to our deedes in this vvorld by vvhich the hearers vvere first terrified and so induced to penance Hovv say Heretikes then that such things make men hypocritâ—s c crimes as â— 27. ⸬ If S. Paul both to saue him self from vvhipping and from death sought by the Ievves doubted not to crie for succour of the Romane lawes and to appeale to Caesar the Prince of the Romans not yet Christened hovv much more may vve call for aide of Christian Princes and their lavves for the punishment of Heretikes and for the Churches defense against them S. Augustine ep 50. ⸬ This vvhom he termeth by contempt one IESVS hath novv made al the Romane Emperours and Princes of the world to know him and hath giuen the seate of the Caesars to his poore seruants Peter his successors c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b inquaÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8 3. c detuli sententiâ—â— Act. 9 3. Act. 9 20. ⸬ PenaÌ„ce often inculcated and vvorkes agreable to the same Act. 21 30. Myra ' ⸬ It may signifie the Ievves fast of the seuenth moneth SepteÌ„ber after vvhich the nauigation vvas perilous vvinter approching c names of vvindés c Graec. Clauda c a place of quicke sandes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Paul saith S. Hierom had so many soules in the ship giuen him that is so many men saued for his sake and after he is vvith Christ shal he shut his mouth and not be able once to speake for them that haue beleeued in his Gospel Hiero. adu vigil Vvhereby he proueth that if â—od do much for the merits of Saincts in this life much more at their intercession prâ—â—r in heauen Gods prouideÌ„ce to the See of ROME Gods predestination and appointment taketh not away mans free vvil and endeuours 1 Cor. 9 2â— Philip. â— 18. ⸬ This iland novv Malta is the seate of the knightes of the Rhodes the inhabitaÌ„ts vvherof haue a special deuotion to S. Paul to whoÌ„ both the cheefe Church being the Bishops Seate is dedicated and the vvhole Iland as they count it consecrated Where the people shevv yet to straÌ„gers his prison and other memories of his miracles Melita c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 6 9. Mat. 13 14. Mr. 4 12. Lu. 8 10 ⸬ Here also as Maâ— 1â— it is plaine that they would not see northeare that their excecatioÌ„ is to be attributed to theÌ„ selues not to God See annota Io. 12 40. Io. 12 40 Ro. 11 8 Malta hath S. Paules blessing and grace vntil this day The. Fazellus de rebus Siculis decad â— li. 〈◊〉 1. Gods miraculous vertue in certaine countries and creatures by his Saincts 4 Reg. 2 19 S. Pauls chaines hâ—onoured The name of Sect is vvel giuen to al Heresies though the Christian religion at the first vvas falsely so called See the annot Rom. 16 15. Gal. 1. Tiberij 18 Nat. 〈◊〉 34 Asceâ— 1 Tiberij 19 Nat. 〈◊〉 35 Asceâ— 2 Tiberij 20 Nat. 〈◊〉 36 Asceâ— 3 Tiberij 29 Nat. 〈◊〉 39 Asceâ— 6 Claudij 2 Nat. 〈◊〉 44 Asceâ— 11 Claudij 9 Nat. 〈◊〉 52 Asceâ— 18 Neronis 〈◊〉 Nat. 〈◊〉 70 Asceâ— 37 Tiberij 18 Natiuit 34 Ascen 1 Tiberij 19 Natiuit 35 Ascen 2 Tiberij 22 Natiuit 38 Ascen 5 Claudij 9 Natiuit 52 Ascen 18 Neronis 2 Natiuit 58 Ascen 25 Neronis 14 Natiuit 70 Ascen 37 Genebr out of diuers authors Ruffi in expos Symb. Apost Ambr. â—er 38. Hiero. ep 61 c. 9. aduers erro Io. Hieros Euseb li 2. Eccl. hist c. 22. The doctrine of the Cath. Church concerning good vvorkes S. Paules doctrine concerning faith and good vvorkes 2. Pet. 3. Aug. de fide oper ca. 14. Et praef psal 31. Gal. 5. 1. Cor. 1â— 1. Tim. 3. 2. Pet. 3. Gal. 2. The argument of the Epistle to the Romanes * Epih. Haer. 42 Marcionis Aug. in Expos incho Ep. ad Rom. a 2. Cor. 5. b Ephes 2. The vvorkes of the Lavv. Rom. 1. Rom. 16. Rom. 6. Rom. 16. The church readeth S. Pauls epistles at Martins froÌ„ Sunday